Tibetan Medicine (Sowa Rigpa)

2026-08-06T16:52:23.403+05:30

Revisiting 'Galen in Tibet'

2022-12-25T11:28:00.002+05:30

Abstract

Revisiting Galen in Tibet

This paper readdresses the assertion found in much secondary literature that Greek medicine was adopted in Tibet in the seventh and eighth centuries. I discuss some of the traces of Galenic medical knowledge in early Tibetan medicine, and raise the question of why Tibetan medical histories who mention Galen give Galenic medicine a much more significant place than is evidenced in the Tibetan medical literature itself. I discuss some historiographical considerations and argue that the centrality given to Galenic medicine is more indicative of the period in which these sources are written than of the period which they presumably describe.

The fifty-one mental factors

2019-06-14T19:06:00.004+05:30

Five omnipresent mental factors

These five accompany all minds. Without them complete apprehension of an object cannot occur.

Feeling: a distinct mental factor that is an experience of pleasure, pain or indifference. Feeling experiences the results of one’s past actions and can lead to reactions of attachment, aversion, closed-mindedness, etc.
Discrimination: a distinct mental factor that has the function to distinguish “It is this and not that” and to apprehend the characteristics of the object. It differentiates and identifies objects.
Intention: a distinct mental factor that moves the primary mind with which it shares five similarities and other attendant mental factors of that primary mind to the object. It is the conscious and automatic motivating element that causes the mind to involve itself with and apprehend its object. It is action, karma. It makes the mind engage in what is constructive, destructive and neutral.
Contact: a distinct mental factor that by connecting the object, the organ and the primary consciousness, activates the organ, i.e. the organ is transformed into an entity with the ability to act as a basis for feelings of pleasure, pain and indifference. It is the cause of feeling.
Mental engagement (attention): a distinct mental factor that functions to direct the primary mind and mental factors with which it is associated to the object and to actually apprehend the object. It focuses and holds the mind on an object without allowing it to move elsewhere.

Five object-ascertaining mental factors

These five are called object-ascertaining or determining mental factors because they apprehend the individual features of an object.

Aspiration: a distinct mental factor that having focused upon an intended object, takes a strong interest in it. It is the basis for joyous effort.
Appreciation: a distinct mental factor that stabilizes the apprehension of a previously ascertained object and cherishes it such that it can’t be distracted by anything else.
Mindfulness: a distinct mental factor that repeatedly brings to mind a phenomenon of previous acquaintance without forgetting it. It doesn’t allow the mind to be distracted from the object and is the basis for concentration.
Single-pointedness (samadhi, concentration): a distinct mental factor that is capable of dwelling one-pointedly, bearing the same aspect, for a sustained period of time upon a single referent. It is the basis for increasing intelligence and for developing calm abiding.
Intelligence or wisdom (prajna): a distinct mental factor that has the function of discriminating precisely with analysis the qualities, faults or characteristics of an object held by mindfulness. It cuts through indecision and doubt with unilateral certainty and maintains the root of all positive qualities in this and future lives.
1. inborn intelligence: natural acuity of mind that we have due to our karma from previous lives.
2. wisdom arising from hearing: understanding that comes when hearing or discussing a topic.
3. wisdom arising from contemplation: understanding that comes through thinking about a topic on our own.
4. wisdom arising from meditation: understanding that is conjoined with serenity and insight.

Eleven positive mental factors

They cause the omnipresent and object-ascertaining and variable mental factors to take on a virtuous aspect and produce peace for oneself and others. Each of these is an antidote to certain afflictions.

Faith (confidence, trust): distinct mental factor that when referring to things such as the law of karma and its effects, the Three Jewels, produces a joyous state of mind free from the turmoil of the root and secondary afflictions. It is the basis for generating aspiration to develop new virtuous qualities and increasing virtuous aspirations already generated.
- clear (pure, admiring) faith: knows the qualities of the object and rejoices about them.
- aspiring faith: knows the qualities of the object and aspires to attain them.
- convictional faith: knows the qualities of the object and has confidence in it.
Integrity: a distinct mental factor that avoids negativity for reasons of personal conscience. It enables us to restrain from harmful physical, verbal and mental actions and is the basis for ethical conduct.
Consideration for others: a distinct mental factor that avoids negativity for the sake of others. It enables us to restrain from harmful physical, verbal and mental actions, acts as the basis for maintaining pure ethical conduct, prevents others from losing faith in us, and causes joy to arise in others’ minds.
Non-attachment: a distinct mental factor that when referring to an object in cyclic existence, acts as the actual remedy for attachment towards it. Not exaggerating the object, it remains balanced and doesn’t grasp onto it. It prevents and counteracts attachment, and subdues the attitude that is obsessed with something.
Non-hatred (love): a distinct mental factor that when referring to one of the three objects (someone who harms us, the harm itself, or the cause of the harm) bears the characteristics of love, which directly overcomes anger and hatred. It is the basis for the prevention of anger and the increase of love and patience.
Non-confusion (non-closed-mindedness): a distinct mental factor that arises from an inborn disposition, hearing, contemplation or meditation. It acts as a remedy for confusion and accompanies the firm wisdom that thoroughly analyses the specific meanings of an object. It prevents confusion (ignorance), increases the four types of wisdom and helps to actualize virtuous qualities.
Joyous effort (enthusiasm): a distinct mental factor that counteracts laziness and joyously engages in constructive actions. It acts to generate constructive qualities that haven’t been generated and to bring those which have to completion.
Pliancy: a distinct mental factor that enables the mind to apply itself to a virtuous object in whatever manner it wishes, and interrupts any mental or physical tightness or rigidity.
Conscientiousness: a distinct mental factor that cherishes the accumulation of virtue and guards the mind against that which gives rise to afflictions. It brings to fulfillment and maintains all that is good, keeps the mind from contamination, and is the root for attaining all the grounds and paths.
Non-harmfulness (compassion): a distinct mental factor that lacking any intention to cause harm, considers, “How wonderful if sentient beings were separated from suffering.” It prevents us from disrespecting others or harming them, and increases our wish to benefit and bring them happiness.
Equanimity: a distinct mental factor that without having to exert great effort to prevent agitation and laxity, does not let the mind be affected by them. It enables the mind to settle and remain upon a virtuous object.

Six root afflictions

They are called root afflictions because:

they are the root of cyclic existence.
they are the root or cause of the secondary (proximate) afflictions.

Attachment: a distinct mental factor that when referring to a contaminated phenomenon exaggerates its attractiveness and then wishes for and takes a strong interest in it.
Anger (hostility): a distinct mental factor that in reference to one of three objects (someone who harms us, the suffering itself, or the cause of the harm), agitates the mind through being unable to bear or through intending to cause harm to the object.
Conceit (arrogance): distinct mental factor that, based upon the view of a personal identityapprehending either a self-existent “I” or “mine,” strongly grasps at an inflated or superior image of oneself.
Ignorance: an afflictive state of unknowing brought about by the mind being unclear about the nature of things such as the four truths for aryas, karma (actions) and their results, the Three Jewels.
Afflictive doubt: mental factor that is indecisive and wavering, and tends towards an incorrect conclusion about important points such as actions and their results, the four noble truths, the Three Jewels.
Afflictive views (mistaken views): either an afflictive intelligence that regards the aggregatesas being inherently “I” or “mine” or in direct dependence upon such a view, an afflictive intelligence that develops further mistaken conceptions.
1. View of a personal identity (view of the transitory aggregates, jigta): afflictive intelligence that when referring to the aggregates of body and mind, conceives them to be a self-existent “I” or “mine.” (It is an intelligence in the sense that it analyzes something.)
2. View holding to an extreme: afflictive intelligence that when referring to the “I” or “mine” conceived by the view of a personal identity, regards them in an eternalistic or nihilistic fashion.
3. Holding (wrong) views as supreme: afflictive intelligence that regards other afflictive views as best.
4. Holding incorrect ethics and modes of conduct as supreme: afflictive intelligence that believes purification of mental defilements to be possible by means of ascetic practices and inferior codes of ethics that are inspired by mistaken views.
5. Wrong views: afflictive intelligence that denies the existence of something which in fact exists.

Twenty secondary afflictions

They are so-called because:

they are aspects or extensions of the root afflictions.
they occur independence on them.

Afflictions derived from anger:

Wrath: mental factor that due to an increase of anger is a thoroughly malicious state of mind wishing to cause immediate harm.
Vengeance (grudge holding): mental factor that without forgetting, firmly holds onto the fact that in the past one was harmed by a particular person and wishes to retaliate.
Spite: mental factor that preceded by wrath or vengeance and as an outcome of malice, motivates one to utter harsh words in reply to unpleasant words said by others.
Jealousy (envy): a distinct mental factor that out of attachment to respect or material gain, is unable to bear the good things others have.
Harmfulness (cruelty): mental factor that with a malicious intention devoid of any compassion or kindness, desires to belittle and disregard others.

Afflictions derived from attachment

Miserliness: mental factor that out of attachment to respect or material gain, firmly holds onto one’s possessions with no wish to give them away.
Complacency (haughtiness): mental factor that being attentive to the marks of good fortune one possesses, brings the mind under its influence and produces a false sense of confidence.
Excitement (agitation): mental factor that through the force of attachment, does not allow the mind to rest solely upon a virtuous object, but scatters it here and there to many other objects.

Afflictions derived from ignorance

Concealment: mental factor that wishes to hide one’s faults whenever another person with a benevolent intention free from nonvirtuous aspiration, confusion, hatred or fear, talks about such faults.
Dullness (foggy-mindedness): mental factor that having caused the mind to lapse into darkness and thereby become insensitive does not comprehend its object clearly as it is.
Laziness: mental factor that having firmly grasped an object offering temporary happiness, either does not wish to do anything constructive, or although wishing to, is weak-minded.
Lack of faith (lack of conviction): mental factor that since it causes one to have no belief in or respect for that which is worthy of confidence—such as actions and their results—is the complete opposite of faith (conviction).
Forgetfulness: mental factor that having caused the apprehension of a constructive object to be lost induces memory of and distraction towards an object of affliction.
Non-introspective awareness: mental factor that being an afflictive intelligence that has made no or only a rough analysis, is not fully alert to the conduct of one’s body, speech and mind and thus causes one to enter into careless indifference.

Afflictions derived from both attachment and ignorance

Pretension: mental factor that when one is overtly attached to respect or material gain, fabricates a particularly excellent quality about oneself and then wishes to make it evident to others with the thought to deceive them.
Dishonesty: mental factor that when one is overtly attached to respect or material gain, wishes to confuse others by keeping one’s faults unknown to them.

Afflictions derived from all three poisonous attitudes

Lack of integrity: mental factor that does not avoid negative actions for reasons of personal conscience or for the sake of one’s Dharma.
Inconsideration for others: mental factor that without taking others or their spiritual traditions into account, wishes to behave in a manner that doesn’t avoid negative behavior.
Unconscientiousness: mental factor that when one is affected by laziness, wishes to act freely in an unrestrained manner without cultivating virtue or guarding the mind against contaminated phenomena.
Distraction: mental factor that arising from any of the three poisonous attitudes and being unable to direct the mind towards a constructive object disperses it to a variety of other objects.

Four variable mental factors

In themselves, these four are not virtuous or non-virtuous, but become so in dependence upon our motivation and other mental factors.

Sleep: a mental factor that makes the mind unclear, gathers the sense consciousnesses inwards, and renders the mind incapable of apprehending the body.
Regret: a mental factor that regards an appropriate or inappropriate action which one has performed of one’s own accord or under pressure as something one does not wish to repeat.
Investigation: a distinct mental factor that in dependence upon either intention or intelligence searches for merely a rough idea about any object.
Analysis: a distinct mental factor that in dependence upon intention or intelligence, analyzes the object in detail.Mind

Vegetable་ Names in Tibetan Medicine

2019-04-04T15:50:00.000+05:30

ཐལ་ཀུབ།
Ash Gourd (ऐश गॉर्ड), Winter Melon (विंटर मेलन) – पेठा [ Petha ]
Benincasa hispida

སྣེ།
Amaranth (ऐमरंथ) – चौलाई की सब्जी [ Chaulaee Kee Sabjee ]
Amaranthus

Arrowroot (अरोरूट) – अरारोट, शिशुमूल [ Araarot, Shishumool ]
Maranta arundinacea

Artichoke (आर्टिचोक्स) – वज्रांगी, हाथी चक [ Vajraangee, Haathee Chak ]
Cynara scolymus

ཉུང་དམར། wylie (nyung dmar)

Beetroot (बीटरूट) – चकुंदर [ Chakundar ]
Beta vulgaris

ཁ་ཏིག་ཚལ།

Bitter Gourd (बिटर गॉर्ड), Charantis (चरंतिस), Bitter Melon (बिटर मेलोन) – करेला [ Karela ]
Momordica charantia

ཕོ་བ་རིས། ན་ལེ་ཤམ།

Black Pepper (ब्लैक पीपर) – काली मिर्च [ Kaalee Mirch ]
Piper nigrum

ལན་འཁོར་པད་ཚལ། ལོ་འཁོར་པད་ཚལ།Cabbage (कैबेज) – पत्तागोभी [ Pattagobhi ]
Brassica oleracea var. capitata

White Goose Foot (वाइट गूस फुट) – बथुआ [ Bathua ]

Chenopodium album

Healing Emotions

2018-12-20T16:54:00.002+05:30

Keynotes:

The state of mind can affect the strength of the immune system and robustness of the cardiovascular system.

The negative emotions such as depression, anger, and depression are very bad for our health. These emotions worsen the condition of the disease, slow down recovery from illness. In contrast, positive emotions such as loving kindness, compassionate mind, social connection are tools that can maintain better health, provide protection against illness, both physically and mentally. The impact of negative emotions that harm the our body and mind, is comparatively faster that the impact of positive emotions that robust our body and mind.

Immune System and Disease
The lowest amount of artery blockage was found in the group that had the least anger, and the people that had most anger had the highest blockage. Researcher at the Harvard Medical School found that the single emotion most commonly happened just two hours prior to a serious heart attack was anger.
Men have much more of it women do. This hormone may heighten aggressiveness, although there is a debate on the question. But people who commit violent crimes tend to have higher-than-usual levels of testosterone. If you have a high level of testosterone, you like to control situations, and so you tend to be argumentative or fight more often. It seems to make you more vulnerable to heart disease.

Depression and Disease
The depressed patients had the fewest of natural killer cells, and also had tumors spreading more quickly to different parts of the body. Depression slows down the speed of recovery from illness or fracture. Among the patients treated for a first heart attack, the one in eight who were seriously depressed afterward were five times more likely to die than those patients who had comparable heart disease without subsequent development of depression.

Anxiety and Disease
Anxiety develops from fear, worry. Fear and worry seem to have a substantial impact on the immune system. The people living near the nuclear reactor at Three Mile Island,

Repression and Disease
Repression maybe related to aspects of ignorance or delusion in the Buddhism. People who are "repressors" like this may be more susceptible to diseases like asthmas, high blood pressure, and colds.

Calmness and Health
When the students, who were facing final examination, meditated every day, their T-cells found to increase instead. The more and more constantly meditated, the stronger the impact.

Optimism and Health
Optimistic students forty years after leaving school were found to have less serious diseases and health problems as compared with pessimistic students. Optimism seemed to be good for health.

Confidence and Health
Confidence is a sense of being able to manage the situation or address any problems that will provoke in future. Certain jobs make people little control. Bus drivers should have a schedule time, by the way ,may get stuck in heavy traffic jam and do not able to reach there on time. Those with least controllable job are three times more likely to have blood pressure as compared with those with controllable jobs.

Friendliness and Health
Those who felt most lonely during the exams had the fewest natural killer cells. In women with breast cancer, those who had the most social support had 30 percent more natural killer cells than those without social connection.

Happiness and Health
Watching funny movies reduced the level of cortisol while increasing the number of natural killer cells- T-cells (that produced by thymus gland located below the breastbone and between the lungs, that attacks the surface of the cells as their receptors are located on the cell surface) and B-cells (that produced by bone marrows, attacks the inside of the cells).

Speakers of 5th Body Mind LIfe Conference

2017-07-22T10:09:00.003+05:30

GESHEMA NAMDOL PHUNTSOK

She studied at Kopan Nunnery in Kathmandu, Nepal since 1993 and secured top position in the five major courses including Collected Topics of Prime Cognition, Epistemology, Signs and Reasonings, Middle Way and Perfection of Wisdom. Earned Geshema degree in the year 2016 in the presence of H. H. the Dalai Lama at Drepung Monastery in South India. She got the certificate of Excellence as a first rank holder of the Great Tibetan Gelug Nun’s Examination.

GESHE TENPA TASHI

He completed primary education in his native village ‘Lhalung Palde’ in North-Eastern Tibet. Later, he earned Geshe degree from Drepung Gomang Monastery in South India. Former Lecturer on Buddhist Philosophy & Tibetan studies at TMAC & published many articles and books. Currently, Head of Body, Mind and Life Department and resource person for Mental Healthcare Courses.

DR. TENZIN THAYE

He studied Tibetan Medicine in Ngaba district Middle school in Northeastern Tibet. In 1988, he joined TMAC and graduated as a Kachupa in the year 1991. Served as C.M.O. of 3 different branch clinics. He cleared Menrampa Qualification exams in the year 2011. He is an attending physician to H.H. the Dalai lama. He is a resource person for TMAI workshops, Exhibition and Medical camps.

DR. NGAWANG JINPA SUNANG

He joined Drepung Gomang Monastery as a child and studied till the Buddhist academic course of “The Perfection of Wisdom Treatise” Holds Menrampa degree or M.D. in Tibetan Medicine at TMAI. Currently, Tibetan Medical researcher on ‘life’ at BML Dept. He is a resource person for Mental Healthcare Courses & editor of Committee for Prevention of Diseases, TMAI.

DR. SUDHIR K KHANDELWAL

Former Professor & Head, Dept. of Psychiatry & Chief, National Drug Dependence Treatment Centre at AIIMS. Former Chairperson of Global Network for Mental & Neurological Health Research. Currently, senior consultant psychiatrist at the Holy Family Hospital, New Delhi. Former chairperson and board member of Global Network for Mental and Neurological Health Research.

DR. HELEN LAVRETSKY

Professor of Psychiatry and Semel Scholar in Integrative Mental Health at the Semel Institute for Neuroscience & Human Behavior, UCLA. She is a Distinguished Fellow of the American Psychiatric Association and a fellow of the American College of Neuropsychopharmacology. Author of over 170 scientific articles and the Chief-editor of the “Complementary and Integrative Therapies for Mental Health and Aging.”

TASP TTENZIN NANDAK

He holds Tseerampa degree (equivalent to M.D.) in Tibetan Astro-science. Senior Astro-consultant & former Deputy Head at Astro. Dept, TMAI. Speaker at the 1st & 4th BML Conferences. He is a presenter for daily Astro-science practice at Tibet TV of CTA. Resource person for Mental Healthcare Courses & Tibetan Astro-science researcher on ‘life’ at B.M.L Department, TMAI.

TASP KUNCHOK TENZIN

He completed his primary school from Manali in Himachal Pradesh. He holds Tseerampa degree (equivalent to M.D.) in Tibetan Astro-science at TMAI. He has 17 years of experience as an Astro-science practitioner at Astro. Department of TMAI. Since 2003, he has been working as a Tibetan Astro-science lecturer at Tibetan Medical & Astro. College.

Men-Tsee-Khang Observes Centenary Celebration in South America

2017-06-05T12:29:00.002+05:30

A 5-member team, headed by Dr. Tenzin Lhazey accompanied by Dr. Norchung, Mrs. Lhamo Yangchen (Tibetan Astro. Science Practitioner), Mr Phuntsok Rigzin (Chief Account of Men-Tsee-Khang), and Mr Tenzin Choekyab, (Head of Sales and Medical Store Department of Men-Tsee-Khang), visited South America from March 23, 2017 to May 3, 2017, in honor of the Centenary Celebration of Men-Tsee-Khang, the Tibetan Medical & Astro. Institute of His Holiness the Dalai Lama.

The team conducted a series of lectures on Tibetan medicine and Astro. Science, workshops on bsku nye (Tibetan Medical Massage), kag rtsis (yearly prediction) and bag rtsis (marital compatibility), medical consultation, Astro. oral consultation, and held an exhibition on Tibetan Medicine and Astro-Science in Argentina, Chile, Peru and Brazil

Location: Cordoba, Argentina

The team began the Centenary Celebration of Men-Tsee-Khang in Cordoba, the second largest city of Argentina, with a 3-day intensive program arranged by Mrs. Carolina, involving a daily series of lectures, workshops and consultations.

On the evening of March 28th, Dr. Norchung delivered a lecture on The Mind-Body Relationship and Its Implication on Health, and Mrs. Lhamo Yangchen, TASP, lectured on An Introduction to Tibetan Astro. Science to a gathering of over 100 people at the Conference Hall of Fundacion Villa Carlos Paz. On March 29th, Dr. Tenzin Lhazey gave a talk on Diagnostic Methods in Tibetan Medicine and took questions from a gathering of 30 doctors and 15 nurses at Cordoba Public Hospital, the oldest and largest health center in the city. On March 30th, Dr. Norchung spoke on Emotional Balance and its Impact on Health and Mrs. Lhamo Yangchen conducted a workshop on kag rtsis (yearly prediction). In Cordoba City, our doctors also provided 50 patients with Tibetan medical treatment and 21 people received Astro. oral consultation from our Astro. science practitioner.

Location: Rosario, Argentina

Mrs. Lhamo Yangchen giving presentation

The team also observed the Centenary Celebration of Men-Tsee-Khang, in Rosario, a popular tourist destination in Argentina, with a 4-day intensive program arranged by Mrs. Gloria Bredice, the Founder and Director of Tendrel Fundacion.

On April 1st, the team conducted 2 lectures on Tibetan Medicine and one lecture on Tibetan Astro. Science at the Conference Hall of Tendrel Fundacion. On April 3rd, Dr Norchung and Dr Tenzin Lhazey talked about Tibetan Medicine and Diagnosis at the School of Medicine of the National University of Rosario, and discussed the development of a Cultural Exchange Program with the University. In Rosario City, two of our doctors gave medical consultation to 14 patients, and our Astro. science practitioner gave oral consultation to 12 people.

Location: Buenos Aires, Argentina

The team successfully observed the Centenary Celebration of Men-Tsee-Khang, in Buenos Aires, the capital city of Argentina, with a 7-day intensive program arranged by Lama Rinchen Khadro and Lama Sangya, the Founder and Director of Kagyue Thikchen Choling.

During the 7-day program in Buenos Aires, the team conducted lectures on Tibetan medicine and Astro. Science, and bsku mnye (Tibetan medical massage), kag rtsis (yearly Prediction) and bag rtsis (marital compatibility) workshops at KTC (Kagyue Thikchen Choling). In order to promote and increase public awareness of Tibetan medicine and Astro-Science, the team also gave free lectures at different hospitals and healthcare centers throughout the city. On April 8, Dr Tenzin Lhazey gave a presentation on the Diagnostic and Treatment Methods in Tibetan Medicine, Dr Norchung lectured on the Management of Mental Health, and Mrs. Lhamo Yangchen presented on The Relationship between Tibetan Medicine and Tibetan Astro. Science, to a gathering of over 300 people at the Salud Fundacion, Buenos Aires. In Buenos Aires, our doctors also provided 56 patients with Tibetan medical treatment and 36 people received astro-oral consultation.

Location: Arica, Chile

Dr Tenzin Lhazey giving a lecture

Our team also observed the Centenary Celebration of Men-Tsee-Khang in Arica, the northern province of Chile, where the desert meets the ocean; an area which is surprisingly geographically reminiscent of Tibet. In Arica, the pilot project ‘Secular Ethics in Education’, in accordance with the vision of His Holiness the Dalai Lama, was launched a year ago as part of an experimental education program. A 3-day program on Tibetan Medicine and Astro-science was arranged by Deputy Vlado Mirosevic, the National President of Chile’s Liberal Party, and Mr. Fernando Salinas. On April 15th, two of our doctors gave lectures on The Treatment of Depression and Mental Health Management and The Unique Features of Tibetan Medical Diagnosis at the University of Tarapaca, Arica. More than 200 people attended our lecture, which demonstrates significant public interest in the centuries-old system of Tibetan Medicine. 20 patients from this province received Tibetan medical treatment from our doctors during the program.

Location: Santiago, Chile

The team also observed the Centenary Celebration of Men-Tsee-Khang in Santiago, the capital city of Chile. A 5-day program in the city was arranged by Mr. Fernando Salinas. On April 16th, Mrs Lhamo Yangchen presented on An Introduction to Tibetan Astro. Science followed by workshop on keg rtsis (yearly prediction) at Drigung Kagyue Center. Two of our doctors conducted bsku mnye workshop at the conference hall of Drimig Company. On the morning of April 17th, Dr Norchung gave a presentation on Mind-Body Relationship and its Implication on Health at Catholic University, and in the evening gave a presentation on the Treatment of Depression, Stress and Anxiety to a gathering of over 100 people at Literary Balmaceda Caffee. Early in the morning of April 21st, Dr Tenzin Lhazey lectured on Diagnostics in Tibetan Medicine at the University of Chile, and took questions from a gathering of 50 doctors. In Santiago, 30 patients received Tibetan medical treatment from our doctors, and 11 people received Astro-oral consultation from our Astro. science practitioner.

Location: Lima, Peru The team also observed the Centenary Celebration of Men-Tsee-Khang in Lima, with a 5-day program organized by Chavu-Verastegui involving workshops on kag rtsis (yearly prediction) and bag rtsis (marital compatibility), bsku mnye (Tibetan medical massage) workshop, and power-point presentations at Norbuling Zogchen Center. On the evening of April 24th, Dr Tenzin Lhazey lectured on Diagnostic and Treatment Methods in Tibetan Medicine at UPCH (Cayetano Heredia University of Peru), and on the next day, Dr Norchung gave presentations on Emotional Balance and its Impact on Health and Management of Mental Health at the same university. On April 26th, Dr Tenzin Lhazey lectured on Ageing in a Healthy Way and Dietary and Lifestyle Regime in Maintaining Good Health to a gathering of around 150 people at the Peruvian Medical University. In Lima, two of our doctors gave medical consultation to 61 patients and 21 people received oral consultation from our astro. science practitioner.

Location: Sau Paulo, Brazil

The team finally observed the Centenary Celebration of Men-Tsee-Khang in Sao Paulo, the capital city of Brazil, with a 3-day program organized by Mr. Tsewang Phuntsok of Tibetan House Brazil. Mrs Lhamo Yangchen gave a workshop on kag rtsis (yearly prediction), Dr Tenzin Lhazey talked about a Optimal Diet & Lifestyle to maintain optimal physical wellbeing at the conference hall of Hotel Transamerica. While there, two of our doctors also conducted bsku mnye (Tibetan medical massage) workshop. Mrs Lhamo Yangchen did Astro. oral consultation with 13 people at Tibet House Brasil.

On May 2nd, Dr Norchung delivered a 3-hour presentation on Tibetan Approach to Depression and Mental Health at UNIFESP (the Federal University of Sao Paulo School of Medicine) and took questions from a gathering of 280 people, most of whom were doctors and nurses. The lecture at this University was organized by Luiza Hiromi Tanaka. The evening’s lecture began with Mr Tsewang Phuntsok la briefing the gathering on UNIFESP and Men-Tsee-Khang’s formal agreement for exchange and joint research projects and publications.

Conclusion

The team conducted 45 lectures, 4 workshops on bsku mnye (Tibetan Medical Massage), 8 workshops on Tibetan Astro.Science, 226 medical consultations, 121 Astro. oral consultations and 3 TV interviews.

Vote of thanks

On behalf of Men-Tsee-Khang and the South America Tour Team I would like to thank the above-mentioned organizers, those who provided us with accommodation, and those who helped with translation and transportation. Without your genuine support, help and cooperation, the month-long trip to South America would not have been such a wonderful success.

The Relationship between Mind and Body

2016-11-04T16:38:00.002+05:30

Our present body comes from the subtle body, and the subtle body from and indivisible aspect of loong and mind.

According to Sutra, at the time of conception, a body forms, and simultaneously feeling, cognitive aspect develop. This entirety remains in dependent nature until death occurs. When the mind separates from the body, body heat dissolves, and breath ceases, the person is considered death.

Consciousness can be of two types: sensory and mental consciousness. The former totally depends on the physical aspect of the body and external things. However the latter does not depend on the body organs and the brain. Even after the cessation of the brain function following the stoppage of blood circulation, some practitioners of Buddhist, of their body remain fresh for long time without any changes in the subtle aspect of the mental consciousness. Therefore, the body provides foundation on which awareness of mental consciousness expands but it cannot change the mental consciousness. Blurred vision definitely and adversely affects the sensory organs, particularly the optical organs, but it does not affect the mental consciousness, necessarily. However, mental sufferings such as strong grief and worry bring certain changes in the sensory consciousness.

For example, cultivation of compassionate heart helps to better blood circulation, fair complexion and physical appearance. This is evidence that mental consciousness can affect the sensory consciousness but the sensory cannot affect the mental consciousness.

Those suffering famine can live as long as they believe and think the bag they carry on contains foods, instead uneatable stuff. As and when they realize the bag contains only sands, not foods, and become hopeless, immediately they succumb to death.

According to the Tantra Tradition, though it postulates the gross level of elementary body as the seat of consciousness, but explains more importantly the relationship between the body of loong and consciousness at the subtle level. Loong is considered a vehicle for consciousness.

The Psychological Disorders in Western Science

2015-12-03T14:54:00.002+05:30

In these notes I discuss the psychological disorders: their classification and reclassification, behavioral "symptoms," and, in selected cases where something is known about it, heritability and underlying physiological changes.

Classification of the Psychological Disorders

In medicine, classification of the various medical disorders typically is based on the particular combinations of symptoms that patients present to the physician; the physician then renders a diagnosis based on those symptoms. Thus, if a patient comes into the doctor's office complaining about chills and fever, muscular aches and pains, nausea, and so, the physician might conclude from these symptoms that the patient has the flu. The idea here is that patients who present the same symptoms are probably suffering from the same underlying disorder, a common cause for which there will be a specific treatment. Psychiatrists, clinical psychologists, and other mental health workers confronted with a variety of behavioral, cognitive, and emotional "symptoms" of their clients likewise began to identify combinations of these symptoms that seemed to hang together, forming a particular "syndrome" that differentiated these particular cases from others. Category labels were developed for the different syndromes and it was hoped that those falling into the same category might turn out to be suffering from the same set of underlying causes of their condition. Thus was born labels such as "schizophrenia," "hysteria," and "manic-depressive psychosis.

Such labels can be very helpful to practitioners. They make it relatively easy to communicate the major features of a person's disorder to other practitioners, as everyone in the field knows what sorts of abnormalities a person diagnosed, for example, as "schizophrenic" is likely to display. And once a person has been identified as having a particular disorder, this immediately suggests which treatments are likely to be the most beneficial to the client.

On the negative side, however, it is too easy to label someone as "a schizophrenic" and forget that one is dealing with an individual human being and not merely a collection of symptoms. Furthermore, non-specialists soon learned that to be labeled a schizophrenic, manic-depressive, or psychopathic personality was not exactly an honor, and as the general public became more familiar with the typical symptoms of the various disorders, they tended to use them as stereotypes, as if everyone with the label "schizophrenic" exhibited the entire set of symptoms in their most extreme forms. Developing category labels for these disorders may have been necessary, but it did not always have positive consequences for those who were being pinned with the label.

The initial system of categories developed slowly over decades and in some ways proved unsatisfactory in practice. Eventually the American Psychiatric Association convened a committee to develop a new classification system that would reorganize some of the major categories and provide additional ones based on the latest information. The result of the committee's deliberations was a publication called the Diagnostic and Statistical Manual or DSM. Over the years this has been revised several times, the current revision is the DSM IV.

The old classification system included two main types of psychological disorder which differ in severity and characteristic problem: Neurosis and Psychosis. Although these are no longer considered current, I'll start with these two types, as I believe that they still offer a way to differentiate certain of the classes of disorder now included in the new scheme as presented in the DSM:

Neurosis (དངངས་འཇིག་ལྡན་པའི་ནད།

characterized by anxiety, often as a result of inner conflict. The outward signs of anxiety may be hidden, however, as the person uses ego defenses to keep the anxiety under control.
person remains in good contact with reality (no irrational thought, dilusions, or hallucinations).

Psychosis འཁྲུལ་སྣང་ཆེ་བའི་སེམས་ནད།

characterized by a loss of contact with reality. The person may be delusional, have irrational beliefs that conflict with common sense, or suffer hallucinations.
although anxiety may be present (or not), it is not a characteristic of the disorder.

The major category of neurosis has been replaced by several more specific categories in the current scheme of classification. I'll take up those milder disorders that would have fallen under "neurosis" first, beginning with the "anxiety disorders."

The Anxiety Disorders

Specific Phobia -- The term "phobia" means "fear." A specific phobia is an irrational fear of some specific thing or situation. The fear is "irrational" in the sense that it is all out of proportion to the actual danger presented. For example, some people are terrified when they see a spider, even though it is on a wall 20 feet away and could not possibly do the person any harm from that distance. A common phobia isagoraphobia (literally, "fear of the marketplace"), in which a person develops a fear of being amongst crowds of people.
Panic Disorder -- This is a disorder characterized by unforewarned attacks of extreme dread, as if some terrible thing is about to befall the person, generally lasting only a couple of minutes and leaving the person physically exhausted because of the extreme activation of the physiological mechanisms aroused by terror. These attacks do not appear to be caused by any particular situation or thing, but if they occur several times within a given context, the person may develop agoraphobia as a secondary effect.
Post-traumatic Stress Disorder -- In World War I, soldiers who came down with this were said to be "shell shocked," the idea being that the symptoms must have resulted from being exposed to too many concussions from exploiting artillary shells. Actually, the disorder arises when people are exposed to severely stressful, life-threatening situations in which they perceive that they have no control over the outcome. Those affected have flashbacks about the situation in which they were helpless, nightmares, difficulty sleeping, and and find it impossible to put the situation behind them and get on with their lives. Situations inducing the disorder include military combat, natural disasters (e.g., being caught in an earthquake), accidents (e.g., a plane crash or train wreck) and being taken hostage, among others.
Obsessive-Compulsive Disorder -- The name comes from two related symptoms: obsessions and compulsions. Obsessions are thoughts, usually of a distressing nature, that constantly intrude into awareness, over and over again. Compulsions are ritualistic behaviors the person feels to perform over and over again, because not to perform them means experiencing rapidly increasing levels of anxiety. Certain drugs and behavior modification techniques have been used to treat the disorder.
Generalized Anxiety Disorder -- This gets its name from the theoretical notion that what started as specific phobias has spread though generalization to almost all situations. The person suffering from this disorder experiences continuous, high levels of "free-floating" anxiety that does not seem to have been triggered by any specific thing or situation. The symptoms of anxiety are often treated by prescribing minor tranquilizers as an initial step; this is followed by psychological therapy aimed and uncovering and eliminating the source of the anxiety.

The Somatoform Disorders ལུས་དང་འབྲེལ་བའི་སེམས་ནད།

"Soma" means "body," so these are disorders with some obvious connection to the state of the body. Included are the following two diagnoses:

Hypochondriacs འཆི་བའི་འཇིག་པ་ཆེར་བསྐྱེད་པའི་སེམས་ནད།-- You are probably more familiar with the label for the person: "hypochondriac." This is someone who is perpetually convinced that he or she has some dread disease which, if not treated promptly, is going to lead to their demise. If their own diagnosis is not confirmed by the doctor, hypochondriacs are likely to ask for a second opinion or to decide that, well, if it's not THIS, then surely it must be THAT. The disorder may be maintained by a strong fear of death, although being the center of attention and concern of physicians, friends, and others can provide its own source of motivation.
Conversion Disorder སེམས་འཕྱོ་བའི་ནད། (old name: Hysteria) -- The old name comes from the Greek for "womb," suggesting that it is a disorder restricted to females. For reasons unknown it is much more common in women, but men have occasionally been known to develop it. The person with this diagnosis has suffered a loss of sensory experience (sight, hearing, feelings in some part of the body) or a paralysis of some part (e.g., arms, legs), but medical examination reveals no abnormalities. Another symptom is that the person appears to be surprisingly unconcerned about developing the problem and does not wish to seek help to get it cured (indifference toward the disorder). Sigmund Freud suggested that the symptoms appear because they allow the person unconsciously to resolve a "damned if you do, damned if you don't" conflict.

The Dissociative Disorders དྲན་ཤེས་ཉམས་པའི་སེམས་ནད། ལུས་པོའི་ཆ་ཤས་གང་རུང་མེད་པ་ལྟར་གྱུར་བའི་སེམས་ནད།

This category includes those psychological disorders that involve a "walling off" of some part of the mind from consciousness. (The walled off parts are said to become "dissociated." At one time conversion disorder was included here, but evidently it was needed above so that somatoform disorders would include more than just hypochondriasis!

Dissociative Amnesia -- Loss of memory due to psychological factors as opposed to physical trauma to the brain.
Dissociative Fugue -- The person disappears, forgets their true identity and past, replaceing them with an imaginary identity and past, and begins a new life in some other place, but is not conscious of having done these things.
Dissociative Identity Disorder (old name: "Multiple Personality) -- the person develops several alternate personalities, each of which seems like a normal person. The currently "active" personality may or may not have any awareness of what was happening when other personalities were active.

This completes my review of disorders that fell under the older category of "neurosis." Next I cover two more severe disorders, involving a loss of contact with reality and other extreme symptoms, that fall under the old category of "psychosis."

Schizophrenia

Although the term "schizophrenia means "split mind," it does not refer to the splitting of the personality into several functioning personality subtypes as in dissociative identity disorder. Rather, the term was intended to convey a splitting of the normally integrated cognitive/behavioral/emotional functioning of the brain. For example, a person may suddenly become emotionally agitated even though there is no apparent objective reason for this change.

Symptoms of Schizophrenia

Schizophrenia includes a variety of symptoms, not all of which will necessarily be present at any one time.

Hallucinations -- a hallmark of Schizophrenia. Usually, these take the form of hearing voices. These voices may be critical of the person, and in some cases may tell the person to do certain things. Visual Hallucinations are less common, but do occur in some cases.
Disordered Thought -- Thinking is irrational and disorganized.
Attention Difficulties -- The person is easily distracted and has a difficult time focusing attention on one line of thought for long.
"Word Salad" -- In severe cases, the individual may exhibit such disordered thinking that sentences are almost completely disconnected, except perhaps by a chain of loose associations. Occasionally the person uses stange words ("neologisms") which seem to have a private meaning for the person and yet the person seems to believe that others know their meaning.
Delusions -- false beliefs that are firmly held regardless of evidence to the contrary. Paranoid delusions involve (a) delusions of grandeur -- an irrational belief that one is someone of elevated position or abilities, e.g., Christ; and (b) delusions of persecution -- an irrational belief that "they" are out to get you.
Catatonia -- the person "freezes" into a position of "waxy flexibility": you can reposition their arms etc. as if the person were a doll, and they will hold the new position (even a very uncomfortable one) for long periods of time. The person seems to be in a trance-like state, but upon emerging from the catatonia can report what had been happening.

Classification of Schizophrenia

སེམས་འཁྲུལ་བའི་ནད།

Schizophrenia may be broken into two classes according to the rapidity of its development:

Reactive Schizophrenia ལྡང་མྱུར་བའི་ནད།

Symptoms develop over a period of days or weeks, usually in adulthood.
Good prognosis: the person is likely to recover from the disorder.

Process Schizophrenia ལྔང་དལ་བའི་ནད།

Symptoms develop gradually, over a period of months and years, usually beginning in the teens or early twenties.
Poor prognosis: the person is unlikely to recover from the disorder.

Causes of Schizophrenia

ཀླད་པའི་ཆ་རུབ་པའི་རྟགས་མཚན་ལྡན་པ།

The causes of schizophrenia are unknown. Genetic factors may somewhat dispose one to develop the disorder, but even among identical twins, if one develops schizophrenia, the other has only about a 50-50 chance of developing it also, so there must be other precipitating factors. It is now known that there is some degree of brain deterioration associated with the disorder, at least in those diagnosed with "process" schizophrenia. A biochemical imbalance involving the neurotransmitter dopamine is implicated in the disorder, as drugs have proven effective in reducing the symptoms of schizophrenia tend to be those that reduce activity in the brain's dopamine systems.

Bipolar Disorder (Manic-Depressive Disorder)

སེམས་ཁ་མཐོ་དམན་ལྡན་པའི་ནད། ཚོར་བ་ཕྱོགས་ལྷུང་ལྡན་པའི་ནད། དགའ་སྐྱོ་ཕྱོགས་ལྷུང་ནད།

Bipolar Disorder gets its name from the fact that the person alternates between two "poles" along a continuum of emotion running from mania at one extreme to severe depression at the other. In most cases, the person cycles between these two extremes over a period of days, weeks, or months, with periods of apparent normality in between. During the manic phase the person exhibits agitation, an emotional high where everything seems possible, high energy with little apparent need for sleep, a flood of ideas coming one right after the other, and irrationality. During the depressive phase the opposite is evident: little energy, difficulty in initiating activity, slowed thought processes, serious depression. Irrationality is again present -- the person may believe that he or she has done some horrible thing for which they are being punished, for example.

As with schizophrenia, there is some evidence that genetics is a factor in that relatives of someone with the disorder are somewhat more likely than nonrelatives also to develop it, but the actual causes remain unknown. The disorder appears to relate to a problem in the regulation of synaptic sensitivities in a certain class of neurotransmitters; one of the effective drug treatments, lithium chloride, may act to stabilize this sensitivity and thereby stop the cycling.

Artemisia Annua L.

2015-10-26T19:59:00.001+05:30

The Noble prize for medicine or physiology 2015 inspired by Chinese traditional medicine

In Tibetan Medicine, Artemisia annua L. is effective to stop bleeding, helps reduce swelling, pacifies loong disorders--movement energy of the body, and dissolves cold-natured tumor.

Tantric Stick Therapy

2015-09-19T16:18:00.003+05:30

Yug choe (Tantric Stick Therapy)

Tantric stick therapy is one of the therapeutic measures only mentioned in Sowa rigpa (lit: repairing or restoring methods) system of medicine, to restore mental and physical imbalance.

Origin:
This therapy is ascribed to the tantric practice of Nyima Woeser, a dakini, who transmitted the tradition to Ugen Pa, a great yogi practitioner in the fourteenth century, resulting in its dissemination in the Land of Snow, the Roof of the World.

Tantric stick therapy is indicated for all kinds of cold-natured disorders, namely baekan and loong, and is contraindicated for all kinds of hot-natured disorders, and on the vulnerable organs.

Classification of mental disoders in Ayurveda

2015-08-14T10:44:00.003+05:30

Mental disorders in Ayurveda are classiffied into seven broad types: 1. Unmada-insanity, 2. Apasmar-epilepsy, 3. Avasada-depression, 4. Chitto Udvega-anxiety neurosis, 5. Mansa Mandata-mental retardation, 6. Atatva abhinevish-obssive disrorders, and 7. Madatyaya-intoxication.

Source: Heritage Amruth. Vol 11 ISSUE 1 BI MONTHLY FEBUARY 2015

The guidlines for Naming of Diseases

2015-05-19T12:39:00.000+05:30

The significance of naming an object, place, people, animals and etc; is to avoid confusion over 'identification and recognitioin of things. The naming of disease is also very important to make us know what it is; but giving people's name and places to a disease, leads to stigmization of the concerned. World Health Organization has recently prepared "Guidlines for Naming of Diseases", revealing a message to avoid assignment of a perons or region to a human disease and it says:

Given the increasingly rapid and global communication through social media and other electronic means, it is important that an appropriate disease name is assigned by those who first report a new human disease. WHO strongly encourage scientists, national authorities, the national and international media and other stakeholders to follow the best practices set out in this document when naming a human disease. If an inappropriate name is released or used or if a disease remains unnamed, WHO, the agency responsible for global public health events, may issue an interim name for the diseases and recommend its use, so that inappropriate names do not become established.

The guidlines link is http://apps.who.int/iris/bitstream/10665/163636/1/WHO_HSE_FOS_15.1_eng.pdf?ua=1

Research Works on Tibetan Medicine Published in International and National Journals

2014-08-30T16:44:00.000+05:30

Scientific Papers on the Efficacy and Safety of Tibetan Medicine in the treatments of Challenging Diseases

Efficacy of Tibetan Medicine as an Adjunct in the Treatment of Type 2 Diabetes published in the Journal of American Association Diabetes Care in January, 2001

Conclusion: We report a significant improvement in glycemic control with the use of Tibetan medicine in patients with a recent onset of type 2 diabetes compared with patients treated only with diet and exercise. The improvement in glycemic control was observed at 3 and 6 months after the start of the treatment. We have not measured insulin or C-peptide levels in our patients.

The Efficacy and Safety of Traditional Tibetan Medicine in the Treatment of Essential Hypertension published in the Research and Reviews: A Journal of Medicine

A Tibetan Doctor Recieves Padma Shree Award

2014-05-26T10:19:00.001+05:30

Dr Yeshi Dhondan is examining pulse

Dr Yeshi Dhondan, a former personal physician to H.H. the 14th Dalai Lama, receives the Padma Shree Award, the fourth highest civilian award.

He was born in Lhunpo Shol, a region near to Ngakar Tse in Lhokha, Chinese occupied Tibet, was descended from the greater family lineage of Ngog Choeku Dorjee and Ngog Lodhen Sherab. At the age of 12, he began to enroll on the course of Tibetan medicine and astrological science at Men-Tsee-Khang (Tibetan Medical & Astro. Institute in Lhasa), under the tutelage of renowned physicians, namely Dr Kyenrab Norbu, a personal physician to H.H. the 13th Dalai Lama, and at 20, he graduated the institute.

Thereafter, he practiced Tibetan medicine in the regions of Lhokha and Dhagsa, during which many people died of an epidemic outbreak. He formulated a new recipe and was able to eradicate the deadly disease from the regions.

His remarkable achievement won instant fame in his medical practice. In 1959 he came into exile in India and two years later, under the guidance and patronage of H.H the 14th Dalai Lama, he took charge in establishing and administering Manjin Khang, (the present institute of Men-Tsee-Khang) in Dharamsala; and subsequently played multiple roles of a consulting doctor, a lecturer and a director. The following years, he did a personal physician to H.H. the Dalai Lama, and also gave medical consultations to the retinue of His Holiness the Dalai Lama and Indian officials including Indira Gandhi, the former Prime Minister of India. Due to his expertise in the discipline and unrivaled patience, he became a hugely popular doctor and therefore, the first rung development of Men-Tsee-Khang was attributed to him. In 1969 he resigned from Men-Tsee-Khang and began to run a private clinic. But he continued to serve H.H. the Dalai Lama as a personal physician till 1980, and the twenty-year medical service without any negligence and carelessness with which HH the Dalai Lama always feels pleased.

In 1967, under the instruction of His Holiness the Dalai Lama, he paid a visit to Spain for medical consultations and participation in the international seminar on Tibetan medicine. Unprecedentedly, he hosted the Tibetan National Flag fluttering in the conference hall and gave an impressive presentation on Tibetan medicine, thereby being awarded with the Gold Metal. Since 1980, he has been intensively travelling to Western countries, particularly the United States of America wherein he founded the Medicine Buddha Association. Subsequently he started teaching on Tibetan medicine at the Virginia University, and also agreed to join a laboratory study using Tibetan medicine to treat mice with sarcoma. The study showed Tibetan medicine would have some potential to treat cancer. In 2000, he again participated in a clinical research, on the efficacy and safety of Tibetan medicine in treating breast cancer at the San Francisco University, USA. The research work revealed Tibetan medicine was effective in treating breast cancer. This finding was also broadcast by the American national television and radio; and an honorary award was bestowed on him. In a nut shell, he is the first person who has introduced the Tibetan medicine—its treatment methods and profound principles—to the western audience.

In 1987, Men-Tse-Khang awarded him with Manrampa Chewa, the second highest degree in Tibetan Medicine. Since 1980, he has providing free or concessional healthcare service to hundreds of thousands patients, namely new arrivals from Tibet, Tibetan monks and nuns regardless of religion sects and residential countries. From the time when he ran the private clinic, he has diligently served countless patients including Tibetans, Indians and peoples from every nook and corner of the world. Even if living in a small clinic, he becomes a Tibetan doctor of local, national and international repute. In 1981, he participated in the International Conference on Tibetan Medicine held in Washington D.C., during which, he gave a presentation on Tibetan medicine, and did medical consultations as well.

In 2012, he received the Yuthok Award from Central Council of Tibetan Medicine based in Dharamsala, for his outstanding dedication and significant contribution to the promotion and preservation of Tibetan medicine. Though passing through the age of 90, every day he tries to quench the thirst of about 50-70 patients. He became a well-known physician in India, due to his miracle and tangible treatments for cancer, one of the major causes of deaths all over the world.

In short, he has offered a significant contribution to the promotion and preservation of Tibetan medicine, and given a new life to the countless number of patients, by giving a hope to the hopeless, providing a help to the helpless, with generosity and compassionate heart.

How can we enhance memory power

2014-04-22T09:39:00.001+05:30

Memory plays a significant role in our daily activities, from writing articles to eating foods, and also determines success of one's life.

There are many factors which can increase our memory powder. Keeping concentration on a single subject without distraction increase memory powder. On a pace of walking, the right foot steps up alternating with the left foot, upon which
one should keep concentration on foot which is lifted up, either right or left. Also, keeping one's mind continuously on exhalation and inhalation at least for 15 minutes every day also helps to increase memory power.

while concentrating on a single subject, if one cannot create a vivid image in the mind, it will not help enhance memory power. For instance, to see a beautiful picture painted on the wall of a dark room, you need a lamp to bring a light on the picture. You would not see the picture clearly if the lamp is billowed by wind.

MTK Performs a Ritual to Appease Landlord Spirits

2014-02-07T15:44:00.000+05:30

Dharamsala: On 6th November 2013 Men-Tsee-Khang performed a ritual at Triund, a part of Dhauladhar Range, to appease landlord spirits, as mentored by His Eminence Dzogchen Ganor Rinpoche.

Background

Some of the natural disasters occur as and when landlord spirits are disturbed by human’s natural exploitation, massive construction and afforestation. Rituals are performed to appease these landlord spirits, whether or not disturbed.

Number of Attendees

The ritual was attended by around a hundred of Men-Tsee-Khang staff and students, including Mr Tashi Tsering Phuri, the Director of Men-Tsee-Khang, and five staff monks.

The Way to Triund

The ritual attendees started their journey around 3:30 a.m. from Men-Tsee-Khang and walked persistently through a silent forest for about three and a half hours. Most of the attendees reached Triund, when the sun was vividly emerging from the peak of the Dhauladhar Range.

Rituals

Around 9:30 a.m. the Ritual Organizing Committee (temporarily set up by MTK) displayed a set of ritual offerings including ritual ‘cakes’ made of flour and butter. Thereafter, all the participants recited prayers for appeasing agitated landlord spirits both enthusiastically and melodically for about three and a half hours, and concluded the ritual with lhagyal, making a collective wish to the guiding angles.

The Seven Spychosomatic Natures in Tibetan Medicine

2013-12-19T09:16:00.004+05:30

we are here to do this matter very carefull for the benefits of all the sentient beings on this matter.

Think for Tomorrow, Act Today

2013-10-10T15:37:00.004+05:30

One of my favourite quotation by HH the Dalai Lama. This quotation makes me understand the purpose of making money. It also gives me an information on not to neglect our health.

A single drug against a single cause?

2013-09-17T16:50:00.002+05:30

The nature of Tibetan Medicine as multi-compound formula is difficult to understand from a scientific mindset. Why so? On the one hand modern science is in its foundations strongly influenced by Greek philosophy Aristotle ()384 BC-322 BC) already proclaimed the existence of a single proper cause fro all observed phenomena:. Later the medieval physician Paracelsus (1494-1541) stated that "against each disease there exists a plant". These concepts paved the wary for modern pharmaceutical science: diseases are treated with single active compounds. In modern "rational" Phytotherapy this results in herbal products containing only one single herb.

On the other hand, the overall concepts of Tibetan medicine are largely unknown. In modern medicine, a medical indication has to be defined in Western medical terms. Introducing concepts of Tibetan medicine into modern medicine entails not only a linguistic translation but a profound understanding of both Tibetan and Western medical concepts and terminology. A close collaboration of experts in these fields is therefore necessary.

The Relationship between Mind and Body

2013-09-08T21:20:00.005+05:30

There are many views on the mind and body relationship. Some views, for example, are: when the mind and body interact, God makes it happen; mind and body are the two sides of the same coin; mind is a byproduct of the brain; and mind and body are separate but they affect one another. However, there is no view which both traditional and scientific perspectives encompass and accept. In this article I wish to present prospective views on the mind-body relationship according to Tibetan medicine after explaining some of the Western philosophical views.

The Two Major Views in Western Philosophy

There are two major views on the mind-body relationship: monism and dualism. Monism is the belief that the mind and body are the same thing, and that they are not separate entities. There are two basic types of monism according to Saul McLeod: materialism and subjective idealism.

Materialism is the belief that nothing exists apart from the material world (i.e. physical matter like the brain); materialist psychologists generally agree that consciousness (the mind) is the function of the brain (McLeod 2007). According to materialism, consciousness (the mind), which is ultimately reducible to a physical process, is a byproduct of the physical brain. After death, the body dissolves into tiny particles and the mind fades like a rainbow in the sky.

Phenomenalism (also called Subjective Idealism) is the belief that physical objects and events are reducible to mental objects, properties, events. Ultimately, only mental objects, i.e. the mind, exist (McLeod 2007).

Dualism is the belief that the mind and the body are separate and not the same thing. According to Saul McLeod, there are two basic types of dualism: Descartes dualism and Cartesian. Descartes dualism is the view that the mind and body function separately, without interchange. Cartesian dualism argues that there is a two-way interaction between mental and physical substances (McLeod 2007).

I am totally confused on the classification of dualism by Saul McLeod as Cartesian dualism, which is ascribed to Rene Descartes (1596-1650), according to the Psychology Dictionary, is a theory of Descartes that says the mind could exist if the material body did not. Rene Descartes said, “I think, therefore I am” (Cogito Ergo Sum). “I think” might indicate the existence of the non-material substance, the mind which can think, while “therefore I am” might indicate the existence of the material substance, the brain which can occupy space, which the mind cannot. Many philosophers refuted his work by asking how the mind, which is immaterial, affects the material body, and vice versa. Descartes argued that the interaction between the mind and the body occurred in the pineal gland, the seat of the soul, without a detailed explanation.

Tibetan medicine is neither monistic nor Cartesian dualistic. From a Tibetan medical perspective, monism would be considered irrational as the cause of the mind must be the nature of the mind itself- an immaterial one that evolves from the afterlife of a living being. Just as a seed of rice do not give rise to barley, the brain being material never results in the origination of mind and thereby, the mind is not a byproduct of the physical brain. Cartesian dualism, which believes that the mind and body are two different substances, also goes beyond the concept of Tibetan medicine because mind is ultimately not reducible to a substance. According to the Oxford Advanced American Dictionary, substance means a type of solid, liquid, or gas that has a particular quality.

In Tibetan medicine, mind and loong (rlung) are interrelated and carry out both mental and physical activities by means of depending on the mechanism of trillions of neuron cells in the brain as well as other parts of the body, thereby establishing an interdependent nature of a mind-body relationship.

What is Mind?

The two qualities of the mind[1] generally mentioned in Buddhist text books are clarity (gsal ba) and knowing (rig pa). Clarity refers to the ultimate purity or enlightened state of mind, resembling a blue sky without the emergence of clouds. However, the mind is continuously contaminated with afflictive emotions, such as hatred, delusion, and attachment, unless ignorance, the ultimate source of sufferings and diseases, is uprooted. Knowing refers to the ability to know or cognize objects clearly.

The clarity of mind resembles a light, which makes an object visible without perceiving any experiences. The continuity of the mind resembles a river flowing into the sea continuously from time immemorial.

Mind has the Nature of the Five Elements

Many scientists and philosophers refute Cartesian dualism by saying that the immaterial substance of consciousness or mind cannot not affect the material substance of the brain. In Tibetan medicine, the mind and body relationship arises from their same natures of the five elements, namely earth, water, fire, air and space. The nature of the five elements particularly refers to their proportional qualities. Water that we use every day and the water element I have mentioned above are totally different. The normal water, which we use every day, has gross proportional qualities of the five elements upon which it can be in variable states, namely liquid, gas, and solid. Therefore, the mind being the possessor of elementary nature does not reveal to a material substance.

Pragmatically, if the mind is devoid of the elementary nature, it would not be able to unite with gamete (sperm and ovum) during the embryological process. The formation of a human body occurs as and when sperm, ovum and primary mind (rnam shes) get mingled simultaneously in a mother’s womb. requires sperm , and nor give rise to the five sensory consciousnesses. To form a human body, sperm, ovum and mind The union of mind and body The formation of a human body which experience the external environment through gradual adaptation. In order to prove this concept, Desi Sangye Gyatso (1653-1706) cited verses from the Tantra of Four Vajra Seats in his work of the Blue Beryl, a commentary on the Four Tantras or Gyueshi (2006: 104):

“Mind has the nature of the water element

For being the source of ‘fluid’

That is why, after the departure of mind,

The body is not impregnated with water.

Mind, being the source of ‘fire’,

Keeps our body always warm

That is why, after the departure of mind,

The body does not remain warm.

The body, being the house of consciousness and ‘air’,

Breathes out like the emission of smoke

That is why, after the departure of mind,

The body neither inhales nor exhales.

The mind, being the source of ‘earth’

Is endowed with heaviness

That is why, after the departure of mind,

The body floats on the surface of the water”.

Along with the qualities of the five elements, the three poisons of the mind give rise to the three principle energies of the body or nyepa sum (nyes pa gsum). The air element and attachment give rise to loong (rlung), the movement energy of the body. The fire element and hatred give rise to tripa (mkhris pa), the heat energy of the body. The earth and water elements as well as delusion give rise to baekan (bad kan), solidifying and liquidizing the energy of the body.

Since the mind is endowed with the qualities of the five elements and the body is made of the same elements, the mind and the body affect each other in terms of health and disease.

Mind is an Integrated Part of loong (rlung)

Mind and loong in their subtlest forms are two sides of the same coin, and maybe the last misery of modern science. Loong, at the gross level refers to the movement energy of the body, while at the subtle level to the carrier or holder of mind, generally known as loong sem tramo (rlung sems phra mo) or the subtlest form of mind and loong.

The functions of loong include the regulation of respiration, movement, and actions of the body, speech and mind, the delivery of waste products, the smooth flow of bodily constituents, and the sharpening of all sense organs. A balanced loong sustains the body as a whole (Yonten Gompo 2010: 76).

Being mobile and light, loong at the subtle level is the carrier of mind, flowing through a rich tapestry of channels, similar to neurological networks, throughout the body. The mind-loong relationship can be explained metaphorically. The subtle mind without loong is a crippled man to the extent that he can only see where to go, but he cannot walk; whereas loong without the subtle mind is like a blind man who can only walk but does not know where to go. If the two disabled men are amalgamated, the disability of eyes and legs simultaneously disappears through the synergy of a perfect amalgamation.

Due to the integration of mind/loong, mental problems can be solved by treating loong. For instance, insomnia or sleeplessness, which can be attributed to many factors such as encountering a life threat or excessive thinking, can be tackled by treating loong disorders. Conversely, loong disorders can also be cured by transforming the mind. For instance, a person with loong disorders can be treated by accompanying him his or her loved ones, and also through staying in a dark room.

Activities of mind-loong largely depend on the mechanism of channels

A major breakthrough in neuroscience such as brain mapping has boosted neurologists’ obsession with the mind or consciousness being the epiphenomenon of neural activities. The neurological system, which is comprised of the brain, the spinal cord and nerves spread throughout the body, in Tibetan medicine is seen as a base for the activities of mind-loong. Just as the hidden phenomenon of neural activities have been discovered and explained by neuroscientists, similar ideas were already expressed in Tibetan medical text books, namely the Gyueshi, the fundamental text book of Tibetan medicine written in the eighth century by Youthok Yonten Gonpo.

The brain, being the base of the nervous system, is like a vast ocean of channels from which the spinal cord descends like a descending root. According to the Tibetan system, there are nineteen peripheral nerves which are responsible for all physical mobility. Out of these, thirteen concealed nerves are connected with the internal organs like suspended silk cords, whereas six visible nerves which further branch into sixteen minor nerves are connected with the outer limbs (Yonten Gompo 2011: 56).

In the medical text “King of the Moon” (zla bai rgyal po), it is mentioned that the brain, being the controller of the body, is designated as the king of the body. It is comprised of the cerebrum (klad pa) and cerebellum (klad snying). Klad snying resembles a horse hoof equally halved, connecting to the nerves, ligaments and tendons, eyes, ears, nose, and tongue (1994: 18).

The Gyushi classifies four types of channels of existence. Accordingly, in the brain there exist five hundred channels of sensory functions that are responsible for perceiving and grasping their respective objects. In the heart there are five hundred channels of memory functions that are responsible for the clarity and development of the consciousness (Yonten Gompo 2011: 48). If these channels are adversely affected by the imbalanced state of the three principle energies of the body, mental disorders might arise, such as nyojey (smyo byed), which today we might call psychosis, and jeejey (brjed byed) which is close to dementia. In the Gyueshi, psychosis and dementia are considered secondary mental disorders because these disorders are attributed to the blockage of the consciousness pathways (channels).

Health through Balance

Due to the dependent nature of mind and body, the wellness of mind affects the physical wellness and vice versa. When a person suffers from physical illnesses, his mental state never remains unaffected, while suffering from mental illnesses, his physical body never remains unaffected. Therefore, health of both mind and body should be maintained through keeping a balance between materialism and spirituality, excess and deficiency of tastes, as well as overuse and underuse of physical, mental and verbal activities.

First, there should be a balance between materialism and spirituality. Materialism hunts happiness and wellness if the person chases the unquenchable thirst of money. Human beings are afflicted with unhappiness and unhealthiness as a result of unsatisfactory thoughts. The more they get, the more they want. It is very essential to limit unquenchable desire, be satisfied with what one has. But, without financial intervention, proper health cannot be maintained. Today’s world encounters a rising number of suicides, which might partly be attributed to a lack of spiritual practice. Spirituality is not just a faith that believes in the existence of an afterlife as well as a God, but could rather be seen as a preventive counter measure to mental problems. Even in the advent of science and technology, the practice of loving kindness, genuine compassion, and meditation could play a significant role in the optimization of health and wellness. The verses “Be with one’s lover; be happy always” are frequently mentioned in the case of both prevention and treatment of diseases in the Four Tantras of Tibetan medicine.

Second, there should be a balance between excess and deficiency of tastes. The six tastes are sweet, sour, salty, bitter, hot and astringent. The human body requires balanced tastes for its sustenance and nourishment, which should largely be comprised of the former three tastes than the latter three. For example, a sweet taste deficiency can cause the loss of physical strength, loong and tripa disorders, while a sweet taste excess can cause obesity and diabetes, and reduces the digestive heat. There is an old saying, “an apple a day keeps the doctor away”. According to Tibetan medicine, the saying is falsifiable both in principle and practice as apple does not have all six types of tastes required for the growth and development of the body.

Third, there should be balance between underuse and overuse of mental, physical and verbal activities. Underuse of physical activities, such as a sedentary lifestyle leads to the development of obesity, cardiovascular diseases, and indigestion, while the overuse of mental activities such as thinking too much, engaging in the rich tapestry of a hectic life, contributes to the development of stress, anxiety, and hypertension.

If all the three points mentioned above are kept in balance, the three bodily principle energies get balanced, subsequently all the channels in the body remain unobstructed, which enables energies, blood, and mind/loong flow smoothly, resorting to wellness of body and mind.

Diseases means imbalance

Imbalance of taste, physical, mental and verbal activities, and views as mentioned above will dismantle the balanced state of the three principle energies, manifesting itself in various kinds of signs and symptoms, such as pain and crying.

Consciousness is like a bird supported by a tree. If the tree is shaken by a cyclone, then the bird also shakes. If the tree falls, the bird flies away--this resembles the departure of the consciousness [soul] from the body at death (Dorjee 2000: 16). Due to the interdependent nature of mind and body as mentioned above, a physical disturbance in the body explicitly or implicitly affects the healthy state of mind by disturbing the equilibrium of loong, resulting in the development of physical disorders and secondary mental disorders such as psychosis (smyo byed) and dementia (brjed byed), which are partly caused by the obstruction of the pathways of consciousness.

A mental disturbance affects the healthy state of the physical body by disturbing the equilibrium state of loong, resulting in the development of loong, neurological disorders, and primary mental disorders such as depression, anxiety, and evil spirit influences (gdon). Primary mental disorders cannot be treated with medicine. For instance, depression due to bereavement should be treated by asserting the non-reality of life and expressing sweet words into his or her ears; disorders caused by evil spirit influences are treated by performing rites and rituals, and spiritual practice like meditating on “emptiness” which helps to realize that nothing arises from an independent source and nothing exists independently.

Conclusions

Life is an epiphenomenon of the interdependent existence of mental and physical realms. The mental realm involves the mind and the subtle form of loong, while the physical realm involves the five elements, channels, and the human body. These two realms interact within the neural networks, through the medium of loong.

In a metaphoric sense, the mind-body relationship is like a relationship developed between a guest and a guesthouse. A guest, according to his or her financial status, prefers to live in an affordable guesthouse for a specific period of time, and eventually leaves the house. Likewise, the mind, according to its karmic imprints and levels of negative afflictions, inclines to unite with a forming body, finally leaving the body, in pursuit of another one.

Bibliography

Dorjee, P. (2000). ‘Stress, Anxiety and Depression’, sMan-rTsis 2, 94: 13.

Gummow, A. and Janit, A. (2002). Different Views of Mind/Body. Retrieved from http://www3.niu.edu/acad/psych/Millis/History/2002/mindbody.htm. Last accessed on June 5, 2013.

Gyatso, Sangye (2007). Gso ba rig pa’i bstan bcos sman bla’i dgongs rgyan rgyud bzhi’i gsal byed bai dur sngon po'i ma lli ka. Dharamsala: Men-Tsee-Khang. 2 vols.

Hornby, A. S. (2005). Oxford Advanced Learner's Dictionary of Current English. 7th ed. New Delhi: Oxford University Press.

Hwa shang ma hwa ya na and Bai ro tsa nas (translators) (1994). Sman dpyad zla ba'i rgyal po. Dharamsala: Men-Tsee-Khang.

Lhakdor. ‘Body Mind Relationship’, Lecture presented at the in 2nd International Conference on Tibetan Medicine. 2012. Dharamsala.

McLeod, S. A. (2007). Mind Body Debate. Retrieved from http://www.simplypsychology.org/mindbodydebate.html. Last accessed on June 5, 2013.

Yuthok Yonten Gonpo (2008). The Root Tantra and the Explanatory Tantra from the Four Tantras of Tibetan Medicine. Translated into English by the Men-Tsee-Khang Translation Department. Dharamsala: Men-Tsee-Khang.

Yuthok Yonten Gonpo (2011). Bbdud rtsi snying po yan lag brgyad pa sang ba man ngag gi rgyud, Dharamsala: Men-Tsee-Khang.

Psychology Dictionary. Retrieved from http://psychologydictionary.org/cartesian-dualism/. Last accessed on July 6, 2013.

Translation methods

2013-08-03T21:49:00.000+05:30

Since I graduated from Tibetan Medical and Astro. College, I have engaged in translation work. Translation is said to be like a women; when she is faithful, she is not beautiful; when she is beautiful, she is not faithful. We do not know the reflection of the statement under what circumstance does it happen unless we do translation work. I have written an article (in Tibetan) reflecting my experience on translation work.

ཡིག་སྒྱུར་བྱ་བའི་ཐེམ་སྐས།

ཡིག་སྒྱུར་བྱ་བའི་ལས་རིགས་ནང་དཀའ་ངལ་མི་འདྲ་བ་སྣ་ཚོགས་ཤིག་ཡོང་གི་ཡོད། བསྒྱུར་བྱའི་སྐད་ཡིག་དང་གང་དུ་བསྒྱུར་བའི་སྐད་ཡིག་གཉིེས་ཀྱི་རང་བཞིན་ཇི་ཙམ་འདྲ་བ་ཡོད་ན་དེ་ཙམ་གྱིས་བསྒྱུར་ལས་སླ་བ་ཡོད། དཔེར་ན་རྒྱ་གར་སྐད་ཡིག་དང་བོད་ཡིག་གཉིས་ཀྱི་བར་ལ་མ་བུ་ལྟ་བུའི་འབྲེལ་བ་དམ་ཟབ་ཡོད་པས་དེ་གཉིས་ཕན་ཚུན་བསྒྱུར་རྒྱུ་ལས་སླ་བ་ཡོད། ཨིན་ཡིག་དང་བོད་ཡིག་གཉིས་ལ་ཤ་ཁྲག་གི་འབྲེལ་བ་མེད་ལ་ལོ་རྒྱུས་ཀྱི་འབྲེལ་བ་ཡང་དེ་ཙམ་བྱུང་མེད་དུས་དེ་གཉིས་ཕན་ཚུན་བསྒྱུར་རྒྱུ་ཅུང་དཀའ་བར་ཡོད་སྙམ། འཛམ་གླིང་འདིའི་ནང་མི་རིགས་མི་འདྲ་སྣ་ཚོགས་ཡོད་ལ་དེ་དང་མཚུངས་པའི་སྐད་ཡིག་མི་འདྲ་བ་ཡོད། སྐད་ཡིག་སོ་སོའི་ནང་མི་རིགས་དེའི་རིག་པའི་གཞུང་ལུགས་ཀྱི་ཐུན་མིན་ཁྱད་ཆོས་དང་ལྟ་གྲུབ་སོགས་ཀྱི་བརྡ་དང་ཐ་སྙད་སྣ་ཚོགས་ཡོད། དེ་དག་གོ་དོན་མ་འཁྲུགས་པར་གོ་བདེ་བརྗོད་བདེ་ཞིག་ལ་བསྒྱུར་དགོས་དུས། དོན་ལ་གནས་ཚེ་སྙན་ཆ་མི་ལྡན་པ། སྙན་ཆ་ལྡན་དུས་དོན་ལ་མི་གནས་པ་སོགས་ཀྱི་དཀའ་ངལ་ཇི་སྙེད་ཅིག་མཆིས། གནད་དོན་དག་ལ་བགྲོ་གླེང་དང་སྦྱངས་བཤད་བྱས་ན་བཙན་བྱོལ་སྤྱི་ཚོགས་ནང་ཡིག་སྒྱུར་གྱི་བྱ་བ་འཕེལ་རྒྱས་སུ་འགྲོ་བའི་ལམ་ཁ་ཆེན་པོ་ཞིག་ཕྱེ་བར་བསམ། ང་ཚོ་བོད་མི་རིགས་ལ་མཚོན་ན་སྔར་ནང་པ་སངས་རྒྱས་པའི་བསྟན་པ་མི་རབས་ནས་མི་རབས་བར་བོད་སྐད་དུ་བསྒྱུར་གནང་མཛད་པས་ལོ་ཙཱ་བའི་ལས་ལ་ཉམས་མྱོང་ཆེན་པོ་བསགས་གནང་ཡོད་པ་ཚང་མས་ཤེས་གསལ་རེད། སྒྲ་སྦྱོར་བམ་གཉིས་ལྟ་བུ་ནི་ལོ་ཙཱའི་ཉམས་ཡིག་ཡིན་ལ་ཡིག་སྒྱུར་གྱི་དཀའ་ངལ་སེལ་བའི་ལྟེ་མིག་ཡིན། དེ་དག་གཞིར་བཟུང་ནས་ཡིག་སྒྱུར་བྱས་ན་དཀའ་ངལ་མང་པོ་ཞིག་སེལ་ཐུབ་པས་འདིར་སྤྱི་ཡི་བསྒྱུར་ཐབས་དང་བྱེ་བྲག་གི་བསྒྱུར་ཐབས་གཉིས་སུ་དབྱེ་ནས་བཤད་པར་བྱའོ།

དང་པོ་སྤྱི་ཡི་བསྒྱུར་ཐབས་བཤད་པ།

༡ ཐོག་མར་མ་ཡིག་ལ་སློབ་སྦྱོང་བྱེད་པ། ལོ་ཙཱ་བའི་བྱ་བ་དེ་ལན་སྐྱེལ་མཁན་གྱི་ལས་དང་འདྲ་སྟེ། དང་པོ་གང་གསུངས་པ་རྣམས་རྣ་བས་ལེགས་པར་ཉན་པ་དང་ཡིད་ཀྱིས་རྟོགས་པར་བྱས་ཏེ་གཞི་ནས་ད་ལན་སྤྲོད་དགོས་ཀྱི་ཡོད། དོན་ཆ་ཚང་མ་གོ་བའམ་མ་རྟོགས་པ་ཡིན་ན་ལན་ཆ་ཚང་ཞིག་སྐྱེལ་ཐུབ་ཀྱི་མེད་པ་ང་ཚོ་ཚང་མས་ཧ་གོ་དོན་གསལ་རེད། དཔེ་དེ་བཞིན་རྩོམ་ཡིག་གང་ཞིག་མ་བསྒྱུར་བའི་སྡོན་དེ་ལ་སློབ་སྦྱོང་བྱ་དགོས་པ་ཡིན། ཁྱད་པར་དུ་གཞུང་ཆེན་ཁག་བསྒྱུར་དགོས་ན་ངེས་པར་དུ་བསྒྱུར་བྱའི་གཞུང་ལུགས་ལ་ལོ་མང་སློབ་སྦྱོང་མཐིལ་ཕྱིན་པ་བྱས་ཏེ་ཡིག་སྒྱུར་བྱ་དགོས་པ་ལས་ཚིག་མཛོད་ཙམ་ལ་བརྟེན་ནས་ལོ་ཙཱ་བའི་བྱ་བ་ལ་ཞུགས་ན་ལོག་རྟོག་སྣ་ཚོགས་སྤེལ་སྲིད་པ་ཡིན། དེས་ན་བསྒྱུར་བྱའི་གཞུང་ལུགས་དང་སྐབས་བབ་ཀྱི་དགོངས་དོན་གང་ཡིན་པ་ཡིད་ལ་ཁྲ་ལྷ་མེར་འཆར་བ་བྱས་ནས་བསྒྱུར་དགོས་རྒྱུ་ནི་གནད་ཀྱི་དམ་པ་ཞིག་ཡིན།

༢ དེ་སྔོན་བསྒྱུར་ཟིན་པའི་རྩོམ་ཡིག་ལ་བལྟ་ཀློག་བྱེད་པ། གཞུང་ལུགས་ཆེན་པོ་ཞིག་བསྒྱུར་དུས་གཞུང་དེ་ཆ་ཚང་བསྒྱུར་བ་མེད་ཀྱང་དེའི་ཆ་ཤས་སམ་དེ་དང་རིགས་འདྲ་བ་མང་པོ་བསྒྱུར་བ་ཡོད་སྲིད་པས་དེ་དག་གི་བསྒྱུར་སྟངས་དང་ཁྱད་པར་གྱི་བརྡ་ཆད་བཀོལ་སྤྱོད་སོགས་ལ་བལྟ་ཀློག་དང་ཞིབ་བསྡུར་བྱས་ཏེ་ལེགས་པའི་ཆ་རྣམས་གང་མང་བསྡུ་ལེན་བྱེད་ཐུབ་ན་དགེ་ལས་སྐྱོན་མི་མཐོང་ངོ་།

༣ པར་རྩ་ལ་ཞིབ་འཇུག་བྱེད་པ། དུས་སྔ་ཕྱི་དང་པར་སྐྲུན་ཁང་མི་འདྲ་བའི་དབང་གིས་པར་རྩ་ཡང་མི་འདྲ་བ་སྣ་ཚོགས་ཤིག་ཡོད། པར་རྩ་དེ་དག་ལ་ཞིབ་འཇུག་བྱས་ཏེ་ཁུངས་དག་ཤོས་དེ་ལ་གཞི་བཅོལ་ནས་བསྒྱུར་དགོས་པར་བསམ།

༤ རང་གིས་བསྒྱུར་བའི་རྩོམ་ཡིག་ཡང་ཡང་བསྐྱར་ཞིབ་བྱེད་པ། རང་གིས་བསྒྱུར་ཟིན་པའི་རྩོམ་ཡིག་དེ་ཡང་ཡང་ཀློག་ནས་བརྗོད་མི་བདེ་བ་དང་གོ་མི་བདེ་བའི་རིགས་སྐབས་ཐོག་བཟོ་བཅོས་བྱས་ཏེ་ཉིན་རེ་བཞིན་ཡར་རྒྱས་གཏོང་དགོས་པ་ལས། ཐེངས་གཅིག་བསྒྱུར་ནས་དེ་མུར་བཞག་ན་ནོར་འཁྲུལ་ཆུང་ཚགས་རིགས་ཀྱང་ཤོར་སྲིད་པས་ལེ་ལོ་གཏན་ནས་བྱ་མི་རུང་། དེ་རིང་བསྒྱུར་བའི་རྩོམ་ཡིག་དེ་སང་ཉིན་ལྟ་དུས་བསྐྱར་བཅོས་བྱེད་དགོས་པ་མི་ཉུང་བ་ཞིག་མཐོང་རྒྱུ་ཡོད་པས་ཉིན་རེ་བཞིན་ཡར་རྒྱས་གཏོང་ཐབས་ལ་འབད་དགོས་པ་ཡིན།

༤ མ་སྐད་སྐྱོན་མཁན་གང་མང་བལྟ་ཀློག་བྱེད་དུ་བཅུག་པ། རང་གིས་བསྒྱུར་ཟིན་པའི་རྩོམ་ཡིག་དེ་ཀློག་པ་པོ་ཆེ་གེ་མོ་བལྟ་ཀློག་བྱེད་དུ་བཅུག་དགོས་པ་ཡིན། དཔེར་ན་རང་གིས་རྩོམ་ཡིག་ཞིག་ཨིན་ཡིག་ཐོག་བསྒྱུར་ཡོད་ན་ཨིན་ཇིའི་མི་གང་མང་བལྟ་ཀློག་བྱེད་དུ་བཅུག་སྟེ། གོ་དོན་འཁྲུལ་བ་དང་། གོ་མི་བདེ། བརྗོད་མི་བདེ་བ་སོགས་ཀྱི་སྐྱོན་སེལ་ཐབས་བྱ་དགོས། ལྷག་པར་དུ་རང་གིས་བྱིས་སྒྲུང་ཞིག་བསྒྱུར་ཡོད་ན་བྱིས་པ་ཚོས་གོ་ཐུབ་མིན་བལྟ་ཚོད་བྱེད་དགོས་པའང་གལ་ཆེར་མཐོང་ངོ་།

༥ མཐར་ཞུ་དག་གཏོང་བ། རང་ངོས་ནས་རྩོམ་ཡིག་དེ་ལ་ནོར་འཁྲུལ་མཐོང་རྒྱུ་མི་འདུག་ན་ད་གཟོད་གཞི་ནས་ཞུ་དག་གཏོང་མཁན་ལ་འབུལ་དགོས། ལེ་ལོའི་གཞན་དབང་དུ་སོང་ནས་རྩོམ་ཡིག་རོབ་ཙམ་བསྒྱུར་ནས་ཞུ་དག་མཁན་ལ་ཕུལ་ན་ཆད་ལྷག་འཁྲུལ་གསུམ་གྱི་སྐྱོན་ཆ་གང་མང་ལྡན་སྲིད་པས་ཞུ་དག་ལེགས་པ་ཞིག་ཡོང་བར་དཀའ། ཞུ་དག་དེ་ལའང་རིགས་གཉིས་སུ་དབྱེ་ཆོག་སྟེ་དོན་དག་ཞུ་དག་དང་བརྡ་དག་ཞུ་དག་བྱེད་དགོས་པ་རེད། དང་པོ་གཞུང་གི་དགོངས་པ་ལ་ཏག་ཏག་གནས་ཡོད་མེད་ཞུ་དག་གནང་དགོས་པ་དང་དེ་རྗེས་བརྡ་དག་མཁས་པས་ཚིག་སྦྱོར་དང་འཕྲད་སྦྱོར་ཚུལ་སོགས་ལ་ཞུ་དག་གཏོང་དགོས་པ་ཡིན། དཔེར་ན་རང་གིས་རྩོམ་ཡིག་དེ་རྒྱ་ཡིག་ནང་བསྒྱུར་ཡོད་ན་རྒྱ་མི་ཡིན་པ་གང་ཡིག་རྒྱ་ཡིག་ལ་མཁས་པ་ཞིག་གིས་ཞུ་དག་དགོས་གལ་མཐོང་།

གཉིེས་པ་བྱེ་བྱག་ཐ་སྙད་བསྒྱུར་ཐབས་བཤད་པ།

༡ ཐ་སྙད་དོན་སྒྱུར་བྱེད་པ།

ཐ་སྙད་གང་ཞིག་ཕབ་སྒྱུར་བྱེད་སྐབས་ཐ་སྙད་དེའི་འབྱུང་ཁུངས་ལ་ངེས་པར་དུ་ཞིབ་འཇུག་བྱ་དགོས་པ་དང་མིང་གཅིག་དོན་མང་ལ་འཇུག་པ་མང་བ་སོགས་སྐབས་དོན་གང་ཡིན་པ་དེ་ལ་བསམ་གཞིག་བྱས་ཏེ་ཡོངས་གྲགས་ཀྱི་ཐ་སྙད་ཅིག་མེད་ན་དང་ཐོག་ཐ་སྙད་དེ་དོན་སྒྱུར་བྱ་ཐབས་ལ་འབད་དགོས་པ་ཡིན། ཐ་སྙད་དོན་སྒྱུར་བྱས་ན་གང་དུ་བསྒྱུར་བའི་སྐད་ཡིག་གི་འགྲོས་དང་མཐུན་པ། ཡིད་ལ་འཇུག་བདེ་བ། ཅུང་ཟད་གོ་བདེ་བའི་ཟབ་ཁྱད་ལྡན་པར་མངོན། རྒྱ་གར་གྱི་སྲོལ་རྒྱུན་སྨན་གཞུང་རེ་ཟུང་ཨིན་ཡིག་ནང་དུ་བསྒྱུར་འདུག་པ་དེ་ཚོའི་ནང་ནད་མིང་ཇི་སྙེད་ཅིག་སྒྲའམ་གཟུགས་སོར་བཞག་བྱས་འདུག་པས་ཀློག་པ་ཙམ་གྱིས་ཉོབ་སྣང་སྐྱེ་གཞིར་གྱུར་འདུག་པས་དང་ཐོག་ཐ་སྙད་དོན་སྒྱུར་་བྱ་རྒྱུའང་གལ་ཆེར་མངོན། དོན་སྒྱུར་ནི་བྱ་དངོས་གང་ཞིག་གི་ཁྱད་ཆོས་དང་། བྱེད་ལས། ཁ་དོག དབྱིབས་སོགས་ལ་བལྟོས་ནས་གང་དུ་བསྒྱུར་བའི་ཡིག་རིགས་ཀྱི་འགྲོས་དང་མཐུན་པ་སྒྱུར་བ་ལ་གོ དཔེར་ན་དེང་སྐབས་དར་ཁྱབ་ཆེ་བའི་ན་ཚ་AIDS ལྟ་བུ་ནད་ཀྱི་ངོ་བོ་སྲིན་ཡིན་པ་གང་ཞིག་ལུས་ཕན་ཚུན་རེག་པ་ལས་དུག་གམ་སྲིན་དེ་འགོས་ཁྱབ་བྱུང་བའི་རྒྱུ་མཚན་གྱིས་གཉན་ནད་རེག་དུག་ཅེས་དོན་སྒྱུར་གནང་བར་བསམ།

༢ ཐ་སྙད་ཐད་སྒྱུར་བྱེད་པ། ཐད་སྒྱུར་ནི་མ་ཡིག་གི་ཚིག་དོན་ཇི་མ་ཇི་བཞིན་བསྒྱུར་བ་དེ་ལ་ཟེར། ཐ་སྙད་གང་ཞིག་གང་དུ་བསྒྱུར་བའི་སྐད་ཡིག་ནང་འདྲ་མཚུངས་ཤིག་མེད་པའམ་དོན་སྒྱུར་བྱེད་མི་ཐུབ་ཚེ་ཚིག་དོན་ཇི་བཞིན་བསྒྱུར་ནས་མཆན་འགྲེལ་བཀོད་ཐུབ་ན་དོན་གང་ཡིན་འཁྲུལ་མེད་བརྡ་སྤྲོད་ཐུབ་པའི་དགོས་དབང་མཆིས། དཔེར་ན་བོད་ལུགས་གསོ་རིག་གི་གཞུང་ལུགས་ནང་དུ་བསྟན་པའི་ཚ་བའི་ནད་རིགས་མ་སྨིན་ཚ་བ་དང་། རྒྱས་ཚད། གབ་ཚད་ལྟ་བུ་ཨིན་ཡིག་ནང་སྒྱུར་སྐབས་དེ་དག་གི་གོ་དོན་སྟེར་ཐུབ་པའི་ཐ་སྙད་ཅིག་རྙེད་རྒྱུ་མེད་པས། མ་སྨིན་ཚ་བ་ unripened hot disorder, རྒྱས་ཚད་ལ་ acute hot disorder, རྙོགས་ཚད་ལ་ turbid hot disorder སོགས་ཐད་སྒྱུར་ཞུས་ན་ལེགས་པར་མཐོང་།

དེ་ལྟར་ཐ་སྙད་སྒྱུར་སྟངས་མི་འདྲ་གཉིས་ཡོད་པས་བསྒྱུར་བྱའི་མ་ཡིག་གི་ཐ་སྙད་ཅིག་ལ་འགྱུར་གྱི་ཐ་སྙད་མི་འདྲ་གཉིས་བྱུང་སྟེ། དཔེར་ན་རང་རེའི་སྤྱི་ཚོགས་ནང་ཁྱབ་བརྡལ་ཆེ་བའི་ནད་གཞི་hepatitis B ལྟ་བུར་མཚོན་ན་མཆིན་ཚད་ཁ་ཞེས་ཚིག་དོན་ཇི་མ་ཇི་བཞིན་དུ་སྒྱུར་མཁན་རིགས་གཅིག་དང་། ཡང་hepatitis B ཞེས་ནད་དེའི་ངོ་བ་རྟགས་དང་བཅས་པ་དཔལ་ལྡན་རྒྱུད་གཞུང་དུ་བསྟན་པའི་མཆིན་ནད་དུག་ཐབས་ལ་ངོས་འཛིན་ཞུས་ཏེ་སྒྱུར་མཁན་རིགས་གཅིག་ཡོད་པ་རེད། དེ་གཉིས་ལས་མཆིན་ཚད་ཁ་ཞེས་བསྒྱུར་ན་བོད་སྐད་ནང་ཐ་སྙད་ཅིག་གསར་སྣོན་བྱས་པས་གོ་མི་བདེ་སོགས་བྱུང་སྲིད་ཀྱང་ལོག་རྟོག་སྤེལ་བ་དང་འཁྲུལ་བའི་ཉེན་ཁ་ཆུང་། མཆིན་ནད་དུག་ཐབས་ཞེས་བསྒྱུར་ན་བོད་ལུགས་གསོ་རིག་རྒྱུད་འཛིན་སྨན་པ་རྣམས་པས་བདེ་ལག་ཏུ་གོ་ཐུབ་པ་དང་འགྲེལ་ཐུབ་པ་མ་ཟད་བོད་ལུགས་གསོ་བ་རིག་པའི་གཏིང་ཟབ་ཀྱི་ཁྱད་ཆོས་ཀྱང་མངོན་པར་བྱེད་ཐུབ་ཀྱི་ཡོད་ཀྱང་འཁྲུལ་བའི་ཉེན་ཁ་ཆེ།

ཡང་དོན་སྒྱུར་རམ་ཐད་སྒྱུར་བྱེད་སྐབས་གང་དུ་བསྒྱུར་བའི་སྐད་ཡིག་ལ་ཐུགས་སྣང་དགོས་གལ་མཐོང་སྟེ། དཔེར་ན་oxygen བོད་སྐད་དུ་སྲོག་རླུང་དང་འཚོ་རླུང་ཞེས་འགྱུར་མི་འདྲ་གཉིས་བྱུང་ཡོད། སྲོག་རླུང་ཞེས་བསྒྱུར་ན་བོད་ལུགས་གསོ་རིག་གཞུང་ལ་བསྟན་པའི་སྲོག་རླུང་ལ་གོ་བ་ལོག་སྒྲུབ་ཆགས་སྲིད་པས་འཚོ་རླུང་ཞེས་པའི་འགྱུར་དེ་ལེགས་པར་མངོན་ནོ། དེས་ན་ཐ་སྙད་གང་ཞིག་སྐད་ཡིག་གང་དུ་བསྒྱུར་བའི་ཚེ་མ་ཡིག་གི་དགོངས་དོན་མ་འཆོལ་བ་གང་ཞིག་གང་དུ་བསྒྱུར་བའི་སྐད་ཡིག་དེའི་བརྡའམ་ཐ་སྙད་དང་འཁྲུལ་ཆ་མི་ཡོང་བ་ཞིག་དགོས་གལ་མཐོང་།

༣ ཐ་སྙད་སོར་བཞག་བྱེད་པ།

ཐ་སྙད་སོར་བཞག་བྱེད་ཚུལ་དེ་ལ་སྒྲ་སོར་བཞག་བྱེད་པ་དང་གཟུགས་སོར་བཞག་བྱེད་པ་གཉིས་ཡོད། སྒྲ་སོར་བཞག་བྱས་ན་ཀློག་བདེ་བ་དང་། གང་དུ་བསྒྱུར་བའི་སྐད་ཡིག་དེའི་ཐ་སྙད་ཅིག་ཆགས་སྲིད་པའི་དགེ་མཚན་ཡོད་མོད། དཔེར་ན་གཡག་ལ་ yak ཞེས་སྒྲ་སོར་བཞག་བྱས་པས་དེང་སྐབས་རྒྱལ་སྤྱིའི་ཐ་སྙད་ཅིག་ཏུ་གྱུར། འོན་ཀྱང་ད་ལྟའི་ཆར་བོད་ཀྱི་སྐད་ཡིག་དེ་བཞིན་ཨིན་ཡིག་ནང་སྒྲ་སོར་བཞག་བྱས་ནས་འབྲི་སྲོལ་ཡོད་ཀྱང་ཡོངས་གྲགས་ཀྱི་ལམ་ལུགས་ད་ལྟ་བར་བྱུང་མེད། དཔེར་ན་མཛོ་ལ་ dzho, zho, zo སོགས་ལྟ་བུའོ། གཟུགས་སོར་བཞག་བྱས་ན་ཐ་སྙད་དེའི་ངོ་བོའམ་ཁུངས་མི་བརླག་པ་དང་། གཅིག་འགྱུར་གྱི་འབྲི་སྲོལ་ལམ་ལུགས་ཡོད་ཀྱང་ལམ་ལུགས་དེར་མ་སྦྱངས་ན་འབྲི་མི་ཤེས་པ་མ་ཟད་ཀློག་ཀྱང་ཤེས་ཀྱི་མེད། བོད་གངས་ཅན་ལྗོངས་སུ་སྒྲ་སོར་བཞག་བྱེད་སྲོལ་སྔོན་དུ་དར་ཁྱབ་བྱུང་བ་དང་རྗེས་སུ་གཟུགས་སོར་བཞག་བྱེད་པའི་སྲོལ་དར་ཁྱབ་བྱུང་ཡོད་པ་མཁས་དབང་དགེ་འདུན་ཆོས་འཕེལ་གྱིས་ཆོད་སྡོམ་དེ་ལྟར་གནང་ཡོད་དེ། ཐུ་མི་ནས་སྐ་ཅོག་ཞང་གསུམ་གྱི་སྐུ་ཚེའི་སྟོད་ཀྱི་བར་དུ་སོར་བཞག་རྣམས་མ་ཡིག་གི་རང་སྒྲ་ཐོན་ཙམ་དུ་འབྲི་བའི་སྲོལ་ཡོད་པ་ལ་སྒྲ་སྒྱུར་གྱི་ལོ་པཎ་ཆེན་པོ་སྐ་ཅོག་ཞང་གསུམ་གྱི་མཛད་འཕྲིན་རྒྱས་བཞིན་པའི་དུས་སྐབས་དེ་ནས་བཟུང་གཟུགས་སོར་བཞག་བྱེད་པའི་སྲོལ་ཆེས་ཆེར་དར་བ་དེ་ནི་སོར་བཞག་རྣམས་རང་སྒྲ་གང་ཐོན་ཙམ་སོར་བཞག་བྱེད་པ་ནས་གཟུགས་སོར་བཞག་བྱེད་པའི་དུས་རིམ་དུ་འཕོ་འགྱུར་བྱུང་བ་ཡིན་ཏེ། ལེགས་སྦྱར་གཙང་སིང་རྒྱ་ཡིག་ཇི་ལྟ་བ་བཞིན་བྲིས་ཆོག་པ་འདི་དུས་ཕྱིས་མཁས་པ་རྣམས་ཀྱིས་མཛད་པ་ཞིག་ཏུ་སྣང་ངོ་།[1] དེ་ལྟར་ན་གཟུགས་སོར་བཞག་བྱས་ན་དགོས་དབང་ཆེ་བར་མངོན་འདུག་པས་མིའི་མིང་དང་ཡུལ་གྱི་མིང་སོགས་སྒྲ་སོར་བཞག་དང་། དེ་མིན་གྱི་ཐ་སྙད་རྣམས་སོར་བཞག་བྱ་དགོས་ཚེ་གཟུགས་སོར་བཞག་བྱས་ན་ལེགས་པར་མཐོང་ངོ་།

བོད་ཀྱི་བརྡ་དང་ཐ་སྙད་ཨིན་སྐད་དུ་གཟུགས་སོར་བཞག་བྱས་ནས་ཡོངས་གྲགས་ཀྱི་འབྲི་སྟངས་ཤིག་དར་ཁྱབ་བྱུང་ཡོད་ཀྱང་། ཨིན་ཡིག་ནས་བོད་ཡིག་ཏུ་གཟུགས་སོར་བཞག་བྱེད་པའི་ཡོངས་གྲགས་ཀྱི་ལམ་སྲོལ་ཞིག་མེད་པས་ངེས་པར་དགོས་གལ་མཐོང་། གཞིས་བཞུགས་བོད་ཀྱི་མཁས་དབང་རྣམས་པས་རྒྱ་བོད་གཉིས་ཀྱི་སྒྲ་སྒྱུར་བྱེད་སྟངས་ལ་དགོངས་པ་དེ་འདྲ་ཞིག་བཞེད་འདུག བོད་མདོ་དབུས་ཁམས་གསུམ་གྱི་སྒྲ་འདོན་སྟངས་མི་འདྲ་བར་བརྟེན། སྒྲ་སྒྱུར་བྱེད་སྐབས་མིང་བརྡའི་ཡི་གེ་གཅིག་འགྱུར་མི་ཡོང་བའི་རྣམ་པ་ཐོན་བཞིན་ཡོད། སྐྱོན་ཆ་དེ་དག་འགོག་པ་དང་མིང་བརྡ་གསར་མགྱོགས་མྱུར་ཁྱབ་སྤེལ་འགྲོ་ཆེད། རྒྱ་བོད་ཚིག་མཛོད་ཆེན་མོའི་མཇུག་ཏུ་རྒྱ་བོད་སྒྲ་མདངས་ཤན་སྦྱར་རེའུ་མིག་ལྟར་བསྒྱུར་རྒྱུ་གལ་ཆེན་ཡིན།[2]

༣ སྒྲ་དོན་འདྲེས་སྒྱུར་བྱེད་པ།

སྐབས་འགར་ཐ་སྙད་ཁ་ཤས་སྒྲ་དོན་འདྲེས་སྒྱུར་བྱེད་དགོས་པ་ཡིན། དེ་ཡང་བརྡའམ་ཐ་སྙད་ཁ་ཤས་ཕྱེད་སྒྲ་སྒྱུར་དང་ཕྱེད་དོན་སྒྱུར་རམ་ཐད་སྒྱུར་བྱས་ན་གོ་དོན་ལེགས་པར་སྤྲོད་ཐུབ་པའི་དགེ་མཚན་ཡོད། དཔེར་ན་Alzheimer’s disease ཞེས་པའི་ནད་དེ་ནི་ཀླད་པའི་བྱེད་ལས་ཉམས་ཏེ། དྲན་པ་ཉམས་པ་དང་སྨྲ་བ་ལྐུགས་པ་སོགས་ཀྱི་ནད་རྟགས་ལྡན་ལ་ལོ་ན་རྒན་པའི་རིགས་ལ་བྱུང་མང་བའི་ནད་གཞི་ཞིག་ཡིན། ༡༩༠༦ལོར་ཇར་མ་ནིའི་སེམས་ཁམས་རིག་པ་སྨྲ་བ་་Alios Alzheimer ལགས་ཀྱིས་ཐོག་མར་ནད་དེ་ངོས་འཛིན་གནང་བར་བརྟེན་ནས་ཡོངས་གྲགས་སུ་སྨན་པའི་མིང་ནད་ཀྱི་མིང་དུ་གྱུར་བ་རེད། དེ་ལྟར་ན་Alzheimer’s ཞེས་ཨལ་ཛིའི་མཱར་ལ་སྒྲ་སྒྱུར་དང་ disease ཞེས་ཡོངས་གྲགས་སུ་ནད་ལ་འཇུག་པས་ཨལ་ཛིའི་མཱར་ནད་ཅེས་སྒྲ་དོན་འདྲེས་སྒྱུར་བྱས་པ་ལྟ་བུའོ།

མདོར་ན་ཐ་སྙད་གང་ཞིག་སྒྲ་དོན་གང་རུང་ལ་སྒྱུར་དགོས་མིན་དེ་ཐོག་མར་དོན་སྒྱུར་བྱ་ཐབས་དང་། དེ་ནས་ཐད་སྒྱུར་བྱ་ཐབས། དེ་གཉིས་ཀ་བྱ་མ་ཐུབ་པའི་ཚེ་སོར་བཞག་བྱེད་དགོས་པར་བསམ།

ཞོར་འཕྲོས། བརྡ་འམ་ཐ་སྙད་གང་ཞིག་གསར་དུ་གཏན་ལ་འབེབས་མཁན་ངེས་པར་དུ་ཤེས་ཡོན་ཅན་གྱི་མི་སྣ་ཞིག་ཡིན་དགོས་པའི་ངེས་པ་མེད་དེ། དཔེར་ན་CD (compact disc) ཞེས་པའི་ཨིན་ཡིག་གི་ཐ་སྙད་དེ་བོད་སྐད་དུ་ལུག་རྗི་བ་ཞིག་གིས་དབྱིབས་དང་ཁ་དོག་གི་སྒོ་ནས་འོད་སྡེར་ཞེས་ཐ་སྙད་གསར་དུ་སྦྱར་བས་དེང་སྐབས་CD ལ་འོད་སྡེར་ཞེས་ཡོངས་གྲགས་སུ་སྒྱུར་བཞིན་ཡོད་དོ།

སླད་ཀྱི་ཞུ་དོན། སྔར་བོད་ཀྱི་ལོ་པཎ་རྣམས་པས་བསྒྱུར་གྱི་དཀའ་ངལ་སེལ་ཐབས་ཇི་འདྲའི་མང་པོ་གནང་ཡོད་ཀྱང་མདོར་བསྡུས་ན། དེའི་ཚེ་དེའི་དུས་ན་ཡིག་སྒྱུར་བྱེད་སྐབས་རྒྱ་བོད་ལོ་པཎ་གཉིས་སྟན་ཐོག་གཅིག་ལ་བསྡད། གོ་བསྡུར་ལྷུག་པོ་གནང་། ཡིག་སྒྱུར་གྱི་ལམ་ལུགས་གཞིར་བཟུང་ནས་ལོ་ཆེན་རིམ་བརྒྱུད་ཡིག་སྒྱུར་གནང་བ་དང་། མཐར་ཡོངས་སུ་གྲུབ་པའི་རྗེས་ཞུ་ཆེན་གྱིས་ཞུ་དག་གནང་སྟེ་པར་སྐུན་གནང་གི་ཡོད་པས་འགྱུར་དེ་སྙན་ཆ་ལྡན་པ་མ་ཟད་ཆད་ལྷག་འཛོལ་གསུམ་གྱི་སྐྱོན་དང་བྲལ་བ་ཞིག་བྱུང་བར་སྙམ། འོན་ཀྱང་དེང་སྐབས་ཡིག་སྒྱུར་བ་ཕལ་མོ་ཆེ་ལོ་ཙཱ་བ་ཙམ་ལས་པཎྜི་ཏ་ཞིག་མ་ཡིན་པ་མ་ཟད། རང་ཉིད་གཅིག་པུའི་ནུས་སྟོབས་ལ་བརྟེན་ཏེ་ཡིག་སྒྱུར་བྱ་དགོས་སྟབས་སྔར་ལོ་པཎ་རྣམས་པའི་ཡིག་སྒྱུར་གྱི་ཚད་གཞིར་སླེབས་མེད་པར་སྙམ། དེར་བརྟེན་ང་ཚོས་སྔར་གྱི་ལོ་པཎ་རྣམས་པའི་ཡིག་སྒྱུར་གྱི་ལམ་ལུགས་ལ་སློབ་སྦྱོང་དང་ཉམས་ལེན་གང་ཐུབ་ཅི་ཐུབ་བྱས་ན་བཙན་བྱོལ་སྤྱི་ཚིགས་ནང་ཡིག་སྒྱུར་གྱི་རྦ་རླབས་ཤིག་མཁའ་དབྱིངས་སུ་འཕྱོ་ཐུབ་པའི་སྨོན་འདུན་དང་བཅས། བོད་ཀྱི་སྨན་རྩིས་ཁང་གི་དཔེ་དེབ་དང་པར་སྐྲུན་སྡེ་ཚན་གྱི་སྨན་པ་ནོར་ཆུང་ནས་བྲིས་པ་དགེའོ།

ཁུངས་འདྲེན་དང་གཞི་བཅོལ་སའི་ཡིག་ཆ།

[1] བསོད་ཆོས། མཁས་དབང་དགེ་འདུན་ཆོས་འཕེལ་གྱི་ལོ་ཙཱའི་རྣམ་བཤད་སྐོར་མདོ་ཙམ་གླེང་བ། ཕྱི་ལོ་༢༠༡༣ ཟླ་བ་ ༧ ཚེས་ ༢༤ ལ་ཁམས་པའི་དྲ་བ་ལས་ཕབ་ལེན་ཞུས།

[2] འབྲུག་ལྷ་རྒྱལ། རྒྱ་བོད་ཡིག་སྒྱུར་གྱི་སློབ་དེབ་བློ་གསལ་སྒྲོན་མེ། ཤོག་ངོས་༡༧༢ མི་རིགས་དཔེ་སྐྲུན་ཁང། ༢༠༠༩

སྐྱིད་ལུས་རྩོམ་སྒྲིག་པ། སྒྲ་སྦྲོར་བམ་གཉིས་ཚན་བཤུས། བོད་ལྗོངས་བོད་སྐད་ཡིག་དྲྭ་རྒྱ། མཐའ་མའི་ལྟ་ཚེས་ ༢༠༡༣ ཟླ་བ་ ༠༧ ཚེས་ ༣༠ ཉིན་

http://www.xzzyw.cn/xzyw/news/preview.do?id=273

The Body, Mind and LIfe Conference

2013-07-05T15:52:00.000+05:30

Tibetan Medical & Astro Institute organized the Mind, Body and LIfe Conference in Dharamsala, from June 26, 2013 to June 28, 2013.

Around 300 participants from around the world, mostly from India, gathered at Men-Tsee-Khang, formally known as the Tibetan Medical & Astro Institute to debate and deliberate on the topic of the Body, Mind and Life.

The Body, Mind and Life Conference sought perspective views from different disciplines, such as Buddhist philosophy, modern science, Tibetan medicine and astrology. The conference entailed discussion among the speakers followed by engaging with the audience for question and answers.

Modern science and traditional Tibetan knowledge greatly diverged over the existence of mind or consciousness, the former views mind as a byproduct of neural activities and the latter views mind being separable from the body or brain.

Tibetan scholars have defined sog (srog) or life in different interpretations.

Venesection

2013-05-01T10:59:00.002+05:30

Venesection simply known as bloodletting was practiced across the world. In the Himalayan regions the therapy is still practicing through the waving scenario of its pros and cons. In Tibetan medicine, venesection, which is one of the five cleansing therapies, is indicated for high level of impure blood accumulation. When blood becomes unhealthy, it resembles a polluted stream running through a canal. Without thinking over and over, we come to know that, sooner or later, the canal will be blocked. Under such situation the blood needs to be purified by removing the unwanted.

The Practice and Significance of Venesection was written and presented by Kunsang Gyal. The presentation contains bilingual illustration of bloodletting points, pictures of bloodletting points before and after the venesection, which enables us know the exact points of venesection. The article I have seen so far is the best to read.

Article The Practice and Significance of Venesection

Correspondence gsorig (November 11, 2011 online)

Full text (PDF)

Who Did Ccompose the Dawai Gyalpo, the classic book of Tibetan Medicine

2013-02-27T15:36:00.001+05:30

Manchey Dawai Gyalpo (sman dbyad zla ba’i rgyal po) or King of the
Moon, which is one of the outstanding treatises of Tibetan medicine, is attributed to works of multiple scholars. The book was firstly documented in the 8th century by Tibetan physicians named as Kyungpo Damtshug (wylie: kyung po dam tshugs) and Chokla Monbar (lcog la smon ‘bar), and a Chinese physician named Gyaphrug Garkhan (rgya phrug gar mkhan).
The documentation was mainly based on the indigenous healing knowledge of Tibet, and supplemented by essential medical knowledge of other systems. Later, Hashang Mahayana (hA shang ma hA ya na ) and Berotsana (be+e ro tsa na), a great translator of Tibet, re-edited the book.

This book contains hundred and three chapters, such as embryology, anatomy and physiology, diagnostic methods of urinalysis and pulse examination, remedial measures, treatment methods, and external therapies as well.

Note: translated from the Tibetan Dictionary of Traditional Tibetan Medicine

1. Damdul, ed. Bod lugs gso rig tshig mdzod chen mo. ed. e.a. Dadhul. 2006, Peopel's minority publishing house: Beijing.