Practiced in countries like India, Nepal, Bhutan, and recently the West, Tibetan Medicine is closely related to Buddhism. Also called Sowa Rigpa, it is a medical practice similar to Ayurveda. In this article, we will trace Tibetan medicine's origin, doctrine, diagnosis methods, and its service as a cure to Cancer.
According to the Tibetan Medical and Astro Science Institute, the origin of the practice of Tibetan Medicine is as old as civilization itself. During the pre-Buddhist period, Bon culture dominated Tibet. It is the medical practice carried during this period (pre-Buddhist) that impacted what we see presently as Tibetan Medicine. The book titled Jam-ma tsa-drel states that there lived twelve scholarly Bon medical practitioners who treated sickness therapeutically and by using herbs. This demonstrates that there was the use of medicine in Tibet even before the wave of Buddhism.
Later around the 8th century, an international meeting on Tibetan Medicine was organized. The meeting was held in Lhasa, and countries like India, China, Persia, and other neighbors were invited. The Chinese Buddhist Encyclopedia states that after the meeting, Elder Yuthok Yonten Gumpo orchestrated the best speculations and cynical practices into the Guneshi, the key book for Tibetan medication.
Around the seventeenth century AD, conventional Tibetan Medicine developed into traditional development. His Holiness, the V. Dalai Lama, started the development of the Potala Palace and established the Chakpori Medicine Institute in Lhasa. Gyushi was amended and distributed with the title Blue Beryl. He likewise masterminded the creation of 79 works of art, which outline the substance of his discourse. Currently, the Gyshi, the Blue Beryl remark, and the 79 Thangkas are the Nuts and bolts of Tibetan Medicine.
The Tibetan Medicine doctrine is dependent on the five components: earth, water, fire, wind, and space.
Be it a microorganism or macroorganism; everything revolves around correspondingly. It is through the medium of these five components that living organisms are in contact with the world and the universe.
Tibetan specialists use these elements to devise a cure to an illness. With their assistance, the imperativeness of the soul and the body can be affected. Tibetan Medicine and established lessons look for the inner perceived leverage in the body. The center of this instruction is a sort well disposed of eating routine and utilizing homegrown blend of materials (herbs).
This natural blend of materials functions simultaneously on numerous levels in the body and may show a side effect.
The doctrine finds its instructions in the book rGyud-bZhi. The book is divided into four parts, called the tantras. The four tantras being root, explanatory, oral instructions, and the subsequent. Each of these deals with the body, illness, and the method for coming up with a possible cure.
According to a 2011 study, Tibetan Medicine advises changing the conduct or treatment if the three substantial energies are out of parity. To explain this, the Tibetan specialist or master initially inquires about the eating regimen of the patients. His proposition for conceivable conduct alteration or an adjustment in the diet is a significant segment of the treatment.
After the question, a Tibetan specialist extends his initial introduction with a heartbeat analysis. It is the most significant strategy for determination in Tibetan Medicine. The doctor then examines the characteristics of heartbeats.
The doctor can figure out which of the three standards of the body are out of balance and what organ is influenced by the various kinds of the heartbeat. To separate between the distinctive heartbeat waves and go to an analysis dependent on the diverse heartbeat waves, a Tibetan doctor needs a lot of training and experience.
The doctor determines the problems by examining the tongue, and sometimes, pee discoloration. With these strategies for examination, he separates data about the general enthusiastic state of the patient and the condition of every organ.
The research work published in the year 2014 simplifies the way Tibetan Medicine can be seen as serving as a cure to Cancer. The approach it follows starts with separating or dissolving the malignant growth development; at that point appeasement of the overwhelming nye spa included, purifying necrotic tissues, and diminishing aggravation; lastly, recuperating and restoring the focused on organ specifically and the body framework when all is said in done.
T. Dawa adds that since blood pathologies are viewed as a fundamental wellspring of disease etiology in Tibetan medication, they are likewise treated with phlebotomy, focused closest to the Cancerous site. The medication is made out of herbs and minerals that are handled through broad crushing, filtering, aggravating, warming, cooling, and refining forms.
A case study of 2014 analyses the growing interest of the West in Tibetan Medicine. However, the article published by the New York Times in the year 1981 is proof that from a long time the West has been on a lookout for alternative healing techniques. Both the case study and article do point out that many of the medical institutes still do not believe in the claims of Tibetan Medicine.
The chief medical officer and senior physician of the Tibetan Medical and Astro-science Institute in an interview with Tricycle answered the queries related to Tibetan Medicine and Cancer. He said that there is no certainty of fixing Cancer. However, he has a solid faith in the viability of their herbs. He further stated that they had patients who have been restored and numerous different patients whose futures have been drawn out. Once more, this doesn't imply that each patient will respond similarly. The patients themselves assume an indispensable job in treatment. Their confidence and trust in taking the medications, just as their support in the mending procedure, is critical.