Treatment according to Tibetan medicine. Traditional Chinese medicine, Ayurveda, Tibetan medicine

Basics of Tibetan medicine

Traditional Tibetan medicine is based on the doctrine of three nyepas (the approximate translation of the word “nyepa” into Russian is “culprit”). According to these ideas, at the heart of human life there are three types of energy, three vital principles that have different characteristics. It is the nyepas that determine the type of physical constitution of a person; they are associated with various departments of the human body, determine the characteristics of its temperament and interaction with the surrounding reality. That is, according to the canons of Tibetan medicine, restoring and maintaining human harmony, namely, treating and promoting health, is impossible without knowledge about the characteristics of Nyepa and the patterns of influence on them and without the practical application of this knowledge.

So, the main characteristics of the three life principles, the three Nyepa, which are the basis of Tibetan medicine:

Of the primary elements that make up the universe according to Eastern ideas, it is associated with wind (air). Temperature-neutral, that is, people with a predominance of this nyep feel best at moderate temperatures. The main property is movement, that is, a person of this type feels comfortable in constant movement. From the point of view of the main component of the emotional sphere, people with a predominance of Nyepa Lung are characterized as people characterized by strong attachment: to people, to activities, to the established order of things and actions.

The strongest influence of this nyep on a person is observed in old age. The energy center of this nyep is the pelvic area. Anatomically corresponds to the brain, central nervous system and sensory organs, and the main functions in the body are maintaining an emotional state and nervous regulation.

Of the primary elements that make up the universe according to Eastern ideas, it is associated with fire. In terms of temperature, it symbolizes heat, high temperature, which leads to the fact that people with a predominance of this life principle strive to be where it is hotter, and in the cold they act especially uncomfortable and even risk their health. The main property of Nyepa Tri in the Tibetan tradition is considered to be the maintenance of heat, which is understood as a necessary condition for maintaining life. In addition, everything associated with upward movement is also associated with this type of energy.

Emotionally, it is closely associated with anger, so for people of this type One of the main problems is maintaining control over one's temperament. It is the abuse of anger in such people that leads to disruption of harmony and, as a consequence, numerous ailments and diseases. The strongest influence of this nyep on a person is observed in middle age, in adulthood. The energy center of Nyepa Tri is located in the abdominal area. In the body it is responsible for the digestive organs, appearance a person, as well as for the color of organs (when certain organs change their color, this is associated precisely with disturbances in the balance of “bile”), vision and the hematopoietic function of the body.

According to Tibetan ideas, it is a unique combination of two elements of the universe, earth and water. It is this connection that gives rise to a special physical and energetic substance, “mucus.” In terms of temperature, it symbolizes cold, low temperature Consequently, people whose structure of essence is dominated by Nyepa Badkan tolerate frosts well, exposure to cold is beneficial for them, while exposure to the hot sun worsens their well-being and lowers their immunity.

The fundamental properties of "slime" are considered to be moisture and stability (connection with the elements of water and earth), as well as everything related to downward movement, the process of settling, and the like. Emotionally, people of this type are characterized by ignorance, which harmonious state leads to calmness and detachment from worries and other emotional upheavals, but if harmony is disturbed, they can lead to indifference and insensitivity. The strongest influence of this nyep on a person is observed in childhood and adolescence. The energy center of the Nyepa Badkan location is in the head. Anatomically corresponds to the skeleton, muscle tissue, lymphatic and endocrine systems, the main functions in the body are metabolism and hormonal regulation.

Basics of Tibetan medicine

The history of Tibetan medicine goes back many thousands of years. Application knowledge system medicines was formed gradually. Even before the appearance of Buddhism in Tibet, followers of the Bon religion accumulated knowledge; later they combined with the knowledge of preachers from India who spread Buddhism in Tibet. The main event in Tibetan medicine was the appearance of the treatise Jud-Shi, which was formed by the younger Yotog Yonten Gonpo in 1126-1202.

Men Tse Khang Institute

After Tibet became part of China, the XIV Dalai Lama fled to India, settling in the Indian city of Dharamsala, he began to work to preserve and develop Tibetan culture in exile. In 1961, he founded the Men Tse Khang Institute of Tibetan Medicine and Astrology. Now there are branches of this institute all over the world; doctors of Tibetan medicine studying at other institutes must undergo an internship in Men Tse Khang. It is this institute that is the guarantor of reliability for Tibetan medicine throughout the world. Doctors at Men Tse Khang take a responsible approach to the process of preparing medications and diagnosing the treatment of patients.

Treatise of Jud-Shi

This treatise serves as the basic book for students of Tibetan medicine. It contains four tantras. The first tantra contains an introduction to medicine, the second tantra is theoretical, the third is practical application and the fourth talks about the diagnosis and treatment of diseases. These four tantras describe the entire process: information about collecting herbs, their places of origin, time of collection, method of drying and purpose of herbs, methods of diagnosing diseases and treating diseases.

Five elements

The Tibetan medicine system is based on knowledge of the five elements. Every living creature, from plants to humans, consists of these elements. Without them, life cannot develop. In the human body, each of them is responsible for its own areas. The earth is flesh and bones. Water - liquids (blood, saliva, etc.). Fire is the body temperature that promotes digestion and metabolism. Air is breathing. Space is the place where the body grows and develops.

If one of these elements is out of balance, then a person develops diseases that affect the corresponding organs. In order to normalize this balance, it is necessary to consume appropriate foods and lead an appropriate lifestyle.

Three fundamental energies. Three Nyepas

All these five elements combine and work in our body in the form of three principal energies. R-Lung (has the properties of wind), Tripa (has the properties of fire) and Pekan (has the properties of earth and water). Each person has his own nature, where one or another energy dominates; in the Western world this nature is called constitution human body. Depending on the dominant energy. A person can be fat or thin, sociable or withdrawn, have abilities in certain areas or not.

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Causes of diseases

In Tibetan medicine, two types of causes of diseases are considered: Long-term and short-term causative factors.
Long-term factors are closely related to the philosophy of Buddhism. They arise from the root cause of all suffering—ignorance. Ignorance, in turn, gives rise to three main poisons that poison our existence

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Short-term factors include primarily not proper nutrition, incorrect lifestyle, seasonality, ecology and other external factors.
Tibetan doctors pay great attention to nutrition and lifestyle; they believe that the key to successful treatment lies precisely in a conscious approach to these two components. Nutrition should be balanced and have a combination of all tastes: sour, bitter, sweet, salty, astringent. In all food, even the most traditional, you need to know moderation. There is no need to completely exclude this or that product from the diet, but it is necessary to reduce its consumption and balance the diet in accordance with the nature of the body.

Diagnosis of diseases

Diagnostics in Tibetan medicine takes place in several stages: pulse diagnosis, examination of the patient (skin, eyes, tongue), urine analysis and questioning.
Pulse diagnostics is the main distinguishing feature of Tibetan medicine. The doctor feels the patient's pulse on both hands with three fingers. Each finger probes one or another organ. Tibetan doctors read the patient's pulse to discover the nature of the disease. They read it on the radial artery, where the flow of human mental, humoral and energetic impulses passes. Arterial pulse This is the language in which the human body speaks to the doctor, transmitting to him all the information about the body.

Urine is usually given to the doctor in a transparent jar. The doctor examines its color, consistency and bubbles when shaking. Most often, a urine test is needed to identify diseases of the kidneys, urinary and genital organs.
Treatment in Tibetan medicine

Based on the diagnosis, the doctor of Tibetan medicine makes a diagnosis, most often it is very different from the diagnoses that we are used to hearing in Western medicine. Basically, doctors talk about decreased energy in one organ or another.

The basis for the treatment of diseases are small balls, which must be consumed three times a day. These balls are made up of mixed herbs.

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What diseases does Tibetan medicine treat?

Tibetan medicine can cure virtually all diseases. Starting from annual acute respiratory viral infections and their complications, ending with cancer. The duration of the course of medication depends on the severity of the disease. If this is a seasonal disease, then it can be cured in a week or two; if it is chronic, then treatment can take from several months to several years. If the disease is advanced or the patient is old enough, then the disease can be mitigated, prolonging the person’s life and making it happier. Of course, sometimes it is necessary to intervene with surgeons and take antibiotics; in such cases, Tibetan medicine will help a person quickly regain strength after surgery or chemical therapy.

Fundamentals of Tibetan medicine

This book is an excellent educational tool for those who are interested in Tibetan medicine or are just beginning to study it. It will also be useful to those who have been practicing this science for a long time. The book is based on the program of the International Academy of Traditional Tibetan Medicine (IATTM, SKI), which has been training students in many countries around the world for more than ten years. The author gives the modern reader the opportunity to get acquainted with the medicine of Tibet in an accurate, clear and full form. Affordable way presentation of the material makes it easy to grasp this complex and deep subject and apply it in your life and practice.

This interesting textbook is written in a practical and visual way and is the foundation of Tibetan medicine. At the same time, the book can be an independent medical system suitable for everyday use. The knowledge contained in it makes it possible to harmoniously build a healthy lifestyle, prevent and treat diseases.

First of all, this book will help deepen their knowledge of professionals and students studying Tibetan medicine, Ayurveda, Kunye massage, as well as those who are interested in or studying healing systems and Eastern medicine. It will be useful to those who are interested in maintaining and preserving health for themselves and their loved ones. This book is for you if you want to live a healthy, happy and prosperous life. The contents of the book are complemented by magnificent illustrations.

“Fundamental Tantra” is compared to a seed, since from it come the teachings of not only Tibetan medicine, but, as they believe in Tibet, all other medical systems. The book contains a lot of unique information. After reading it, you will become acquainted with the traditional ideas of one of the most ancient medical systems of the East about health and illness, about the relationship of the body, energy and mind. You will receive reliable information about three aspects of health - physical, energetic and mental. You will also become acquainted with effective Tibetan methods of diagnosis and treatment, learn how to achieve health, happiness and longevity, and receive information about how diseases arise and how they can be prevented.

In the book you will find most interesting review history of Tibetan medicine, transmission lines, aspects of physician motivation. You will receive extensive information on the theory and practice of Sorig. After reading it, you will become acquainted with the ancient sources of medical knowledge, the structure of Tibetan medicine, traditional method learning through smart maps. You will learn the principles of functioning of a healthy human body, the sources, mechanisms of development and results of diseases, get acquainted with classical Sorig ideas about systems of elements and acquire complete fundamental knowledge of the basics of this science, including diagnostic techniques, principles of choosing food products for the correction of disorders of vital principles, and also the principles of using lifestyle therapy, drug therapy and various treatments such as kunye massage.

The Tibetan medical system - Sorig - is complex and multifaceted. Today it is taught and practiced in several dozen countries, and interest in it is constantly growing throughout the world. This tradition has ancient Indian and Tibetan roots; Now they are beginning to recognize her in the West. The art of Tibetan medicine is understandable and accessible to all who study it, and can be of great benefit to modern people. However, written explanations are not sufficient to apply medical knowledge in practice, so oral instructions from a qualified teacher are necessary.

Tibetan medicine is based on the teachings of Buddhism, which came to Tibet in the 5th century AD.

Tibetan doctors are very respectful of the Medicine Buddha, whose name is on Tibetan language sounds like "Men La". He is considered a special aspect of the Buddha, helping in the healing of diseases and the healing process itself. His teachings are set out in the ancient treatise “Chzhud-Shi” (“Four Tantras”) - the main written source of Tibetan medicine, which remains relevant to this day.

Tibetan medicine is a science, art and philosophy that takes a holistic approach to health. Her arsenal includes such miraculous healing methods as herbal treatment, Herb tea, Tibetan massage, acupuncture and medicines created from natural ingredients.

Tibetan medicine is a science because its principles are written in a systematic and logical order and are based on an understanding of the body and its relationship with environment. It is an art because it uses diagnostic techniques based on the ingenuity, foresight, subtlety and compassion of the physician. Finally, Tibetan medicine is a philosophy as it embraces the key Buddhist principles of altruism, karma and ethics.

Buddhist philosophy asserts that everything in the Universe is in constant motion, that all phenomena are characterized by impermanence, and that only impermanence itself is characterized by constancy. The Buddha said, “Whether beings are born to achieve perfection or not, it remains a firm inevitability of existence that all creation is temporary.” It is this impermanence that causes every being to suffer at one time or another in its life. Suffering, therefore, is not accidental and arises for a specific reason from the present or past life. Only through proper training and genuine practice Dharmas can be broken out of their vicious circle.

In Tibetan medicine it is believed that there are no diseases that cannot be cured at the beginning of the path. It is necessary to treat not the disease, but its cause, since the human body is a single whole. Health is a harmonious unity of physical, mental and social aspects, harmony of soul, mind and body, feminine Yin and masculine Yang, as well as the unity of the three natural energies.

These three natural energies (vital principles, or constitutions) are called in Tibetan medicine Lung (Wind), Tripa (Bile) and Badkan (Mucus).

Lung (Wind) is of five types: life-sustaining, ascending, all-pervasive (existing in all parts of the body), accompanying fire (or digestive), emptying downwards. The wind controls nerve impulses, reflexes, is responsible for breathing, movement, mental and thought processes, speech, memory, the functioning of the senses, the speed of certain processes and reactions in the body.

Tripa (Bile) also has five varieties: digestive, color-giving, defining, visual (allowing to see), giving gloss. Bile is responsible for digestion, vision, color of bodily components, body temperature, condition skin, as well as for certain qualities and emotions of a person.

There are also five types of “Badkan” (Mucus): supporting, splitting, tasting, satisfying, connecting. Mucus ensures the connection of all body organs into a single whole, participates in the digestive process, water, fat and salt metabolism, is responsible for the condition of bones, joints, and the functioning of the senses.

A healthy person is considered to be one who has all 15 varieties of Wind, Bile and Mucus in a balanced state. When out of balance, they contribute to the emergence, according to the Tibetan classification, of Wind diseases, Bile diseases and Mucus diseases. Since every person from birth has a certain energetic constitutional type, that is, the regulation of his life activity occurs with a predominance of one or another energy (Wind, Bile, Mucus or combinations thereof), it becomes clear why some people are characterized by certain diseases, while others have completely different ones . In addition, one or another energy can dominate depending on a person’s age, season, and time of day.

The energy out of balance determines the hot or cold nature of the emerging disease. The hot nature of Bile causes “heat illnesses” – such as inflammation. The cold nature of Mucus contributes to the occurrence of "cold illnesses" associated with stagnation or inhibition of the functions of any organs. The wind has the properties of both heat and cold, and due to its fickle and all-pervasive nature, it is capable of increasing the activity of both Bile and Mucus.

Disturbance of natural balance and overexcitation of energies occurs due to wrong image life, poor nutrition, bad habits, being in unfavorable climatic or environmental conditions.

Sowa Rigpa ("healing art" or traditional Tibetan medicine, astronomy and astrology) helps bring the three constitutions into a state of balance.

The practice of Tibetan medicine is based on centuries-old knowledge of the powerful healing effects of herbs growing in Tibet and the Himalayas in harsh mountain climates, rarefied air, low temperatures and high ultraviolet radiation. In the treatise “Zhud-Shi” Tibet is called “the incomparable city of medicines”.

Since ancient times, Tibetan healers have observed the medicinal properties of plants and determined best time their collection, taking into account the season, time of day, phases and days of the lunar cycle according to the Tibetan astrological calendar, radiation of the Sun, planets and stars, orientation of mountain slopes, etc. Based on this knowledge, real masterpieces of pharmacology were created - impeccable medicinal compositions that have proven their effectiveness over many centuries. high efficiency in eliminating disturbances of the three vital energies and treating a wide variety of diseases.

Rinchens, precious pills, occupy a special place in the Tibetan pharmacopoeia. These are complex multicomponent formulations, which, in addition to herbal ingredients, include gems and metals, corals, pearls. They are prepared strictly according to the instructions of the famous masters of Tibetan medicine of yesteryear and are filled with spiritual blessings.

External therapy methods in Tibetan medicine include acupuncture, moxibustion ( wormwood cigars), vacuum therapy, as well as Tibetan oil massage Ku Nye, which has a special effect on the chakras, biologically active points and energy channels.

The treatment program, in addition to individual selection of pharmacy and external therapy, includes recommendations from Tibetan doctors on diet and lifestyle to maintain the balance of internal energies at the proper level.

Basics of Tibetan medicine

Although the well-known Tibetan medicine raises many questions among representatives of traditional science, thousands of people still come to Tibet to become familiar with its basics. The healers of Tibet accepted the fact that all diseases occur as a consequence of a violation of the harmony of vital forces. A coherent and stable relationship, which underlies human health, according to Tibetan monks.

The entire theory of Tibetan healers is based on the fact that wind, mucus and bile, having lost the ability to maintain a balanced combination of forces inside specific person, leads to the disease of the latter:

· mental;

· external;

· karmic;

· internal.

These are the main four types of diseases according to the Tibetan gradation, going up the ladder, these diseases branch into 404 varieties. And if you go further, they result in four books about Tibetan medicine, which numbers 84,000 diseases, which are treated by local doctors.

Basics of treatment of Tibetan monks

Treatment in Tibet has exactly the same specific connotation as the attitude towards the disease itself. The main thing is to restore the correct balance, the interaction of the main three forces. To make Tibetan medicines, local doctors use elements of plants that grow in the mountains, parts of animals and minerals that the Tibetan soil is full of. The Tibetan teaching on medicines is reminiscent of Indian Ayurveda and the teachings of Chinese monks. And as all of the listed representatives believe, in this life everything that is produced on earth has the ability to be beneficial. The medicines used have up to 100 classic useful element. To restore health in Tibet they also use natural thermal springs, which are owned by a rich natural region. Local clinics offer to use the restoration vitality, through the unique ability of underground sources to provide therapeutic effect per person. The development of tourism business contributes to ensuring that as much as possible more people could receive help in such a beautiful living corner of nature.

Basics of Tibetan medicine / Tibetan Center for Healing Herbs Men La

Tibetan medicine is a science, art and philosophy that takes a holistic approach to healthcare. Her arsenal includes such miraculous healing methods that our center of Tibetan medicine practices, such as herbal treatment, herbal tea, Tibetan massage, acupuncture and medicines created from natural ingredients.

Tibetan medicine is a science because its principles are written in a systematic and logical order and are based on an understanding of the body and its relationship with the environment. It is an art because it uses diagnostic techniques based on the ingenuity, foresight, subtlety and compassion of the physician. Finally, Tibetan medicine is a philosophy because it embraces key Buddhist principles - altruism, karma and ethics.

Buddhist philosophy asserts that everything in the universe is in constant motion, that all phenomena are characterized by impermanence, and that only impermanence itself is characterized by constancy. The Buddha said, “Whether beings are born to achieve perfection or not, it remains a firm inevitability of existence that all creation is temporary.” It is this impermanence that causes every being to suffer at one time or another in its life. Suffering, therefore, is not random and arises for a specific reason from the present or past life. Only through proper training and genuine Dharma practice can one break out of their vicious circle.

Tibetan medical theory states that everything in the universe is composed of five proto-elements:

1. Sa (Earth). Has a great influence on the formation muscle cells, bones, nose and sense of smell.
2. Chu (Water). Responsible for the formation of blood, bodily fluids, tongue and sense of taste.
3. Me (Fire). Affects body temperature, complexion, eyes and vision.
4. Lung (Wind). Responsible for breathing, skin and touch.
5. Nam-Kha (Space). Affects body cavities, ears and hearing.

Three Basic Energies

1. Lung (wind) is one of the three main energies of the body, which manifests the nature of the element Air. It has the following properties - rough, light, cold, elusive, heavy and mobile. Responsible for physical and mental activity, breathing, urine excrement, appearance, embryo, menstruation, expectoration, belching, speech, gives clarity to the senses, supports life, acting as an intermediary between the mind and body.
2. Kri-pa (bile) is of the nature of Fire. It has the following properties - oily, pungent, hot, light, offensive, laxative and flowing. Kri-pa is responsible for hunger, thirst, digestion and assimilation, maintains body temperature, gives shine to the body and gives courage and determination.
3. Bei-kan (mucus) is cold in nature and has the following properties - oily, cool, heavy, rough, stable and sticky. Bei Kan is responsible for the elasticity of the body, stability of the mind, induces sleep, connects the joints of the body, develops patience and lubricates the body.

Healthy body

Sowa Rigpa (science and art of healing or traditional Tibetan medicine, astronomy and astrology) helps to bring the three groups - 3 bodily fluids, 7 physical constitutions and 3 excrements - into a state of balance. When this condition is reached, we can say that the body is in healthy condition or is not susceptible to psycho-physiological disorders; while imbalance of any of these energies leads to illness and poor health.

Tibetan herbal treatment includes the use of medicinal drugs, which are prepared from substances of natural origin. These are mainly the herbs themselves, tree fruits, leaves, bark, as well as minerals and metal oxides. Tibetan medicine completely excludes the use of chemicals, using herbal treatment and Tibetan medicinal teas: herbal tea and herbal tea. The purpose of medications is not to kill some harmful microbes, but to help the body correct existing problems.

The fundamental principle of Tibetan medicine: there are no diseases that cannot be cured at the beginning of the path. This means that in Tibetan Medicine there are no diseases with a mandatory fatal outcome. Any disease is curable if it has not crossed a certain critical limit in its development.

Basics of Tibetan medicine

Even people far from the healthcare sector will understand. This is due to the fact that it was formed 14-16 centuries ago and has remained virtually unchanged since then. In those days there was no need to use complex terms, so doctors made do with simple analogies.

We will talk about them in this article.

About the human body

Tibetans believe that life is a pulsation. It's about not only about heartbeats and rhythmic blood flow, but also about other entities: mucus, wind and bile.

It is these three factors that regulate certain processes.

Normally, the body is completely balanced: pulsation occurs throughout the body, providing normal exchange substances and energy flow along the meridians. A person could live like this for hundreds of years, but external environment leads to disruption of the established balance.

Bad habits, poor environment, poor nutrition - these and many other factors lead to strengthening or weakening of the essence’s work. For example, with a decrease in bile function, rheumatoid arthritis or skin diseases.

How diseases are treated

In practice, everything is much more complicated.

First, you need to identify the exact location of the disease. Methods of classical medicine (X-ray, biochemical analysis blood) are not suitable because they find only a consequence. Most often, Tibetans use pulse diagnostics - identifying an illness by the pulse.

Secondly, the disorder must be cured. The foundations of Tibetan medicine are based on the influence on bioactive points using needles, heat, massage, etc. This requires a huge amount of knowledge and good qualifications of a specialist, but allows you to completely avoid pharmacological drugs and surgical operations.

Bottom line

Eastern methods of treatment have existed for more than a thousand years and are still successfully used to help patients with a wide variety of diseases and ailments.

Despite the simple terms and clarity of the basics of Tibetan medicine, it is extremely difficult to study. Doctors undergo many years of training to begin working in this direction.

Therefore, you should not try to self-medicate using Tibetan methods - this can only worsen the condition.

The world is full of miracles, most of which many people have not heard of and do not know. The Himalayan bees, together with the oldest profession in mountainous Nepal, called “honey hunters,” can easily be classified as one of these phenomena. Rare travelers climb so high into the mountains and communicate with local residents. Even fewer Europeans were able to watch the “hunt”, experience unimaginable delight and respect, and then talk about what they saw.

Himalayan bees: sizes and varieties

Several species of these insects live in the mountains. It is noteworthy that they are geographically separated. Each variety has occupied its own range and does not move far beyond its boundaries. Particularly interesting are the dwarf Himalayan bees, Apis florea. They do not fly above a kilometer above sea level; the house is built from one honeycomb, covering the entire branch. Their “yield” is low, up to a kilogram of honey per year, but they are excellent pollinators.

Himalayan bees of the Apis Cerana species are also not very honey-bearing - five kilos of honey per colony. But they have a lot of advantages: they are very peaceful (hive logs can be located right in the niches of the walls of residential buildings), are not susceptible to ticks and are well protected from hornet attacks. They have the usual sizes, and in Nepal they are considered the most promising for beekeeping.

The next species is Apis dorsata. These Himalayan bees are very large, due to which locals sometimes call them queen bees. They also build single-cell hives; Up to a hundred families can coexist in each one, and the weight of the nest sometimes reaches two tens of kilograms. Often, bees occupy artificial objects under the hive - towers, bridges or buildings.

Laboriosa: description

However, the most attractive both in terms of honey production and biological characteristics are Himalayan bees. This is of this kind, their body reaches three centimeters in length. The coloring of the laboriosa is not very characteristic of a bee: the insect is rather black, with white stripes on the abdominal segments. This species of bee settles only in the Himalayan valleys, occupying territories from the eastern Mekong to the northern regions of Nepal, India and Bhutan.

The largest bee and its behavioral characteristics

The life of a laboriosa has a strict schedule. In spring, bees climb very high into the mountains, reaching 4 thousand meters. There they build a huge nest, sometimes reaching a meter in length and width. Here they swarm and collect a valuable product, and the honey of the Himalayan bees of this variety is “stored” only in one corner of their home. It can be collected up to 60 kilograms from the hive. At the end of summer, the bees curtail their activities and descend into the valleys, to an altitude of one to one and a half kilometers above sea level. Here they overwinter, forming whole living clusters, but without building honeycombs and reducing activity to a minimum.

"Mad Honey"

What the largest Himalayan bees are famous for is their hallucinogenic honey. You can’t buy it in the nearest supermarket, and it’s very expensive. The special properties of the product are explained by the fact that only high-mountain laborioses have the opportunity to collect nectar from rhododendron flowers. A number of varieties of this plant release andromedotoxin when flowering. In large quantities it is poisonous to people.

Honey collected from rhododendrons has very strong properties. It is considered a recreational drug and a powerful hallucinogen. However, at the same time, it also has medicinal qualities that successfully help in the fight against diabetes, hypertension and other serious diseases. Of course, you can take “crazy honey” only in very small doses. Exceeding them can lead to death.

In small quantities, honey gives intoxication, a feeling of relaxation, slight dizziness and elation.

Rhododendrons do not bloom all year round, and the hallucinogenic honey of the Himalayan bees receives its properties only when harvested in the spring. Honey collected at the end of summer is tasty and healthy, but it does not bring madness.

Hunting for honey

There is a people called Gurung. The main profession of the men of this tribe is hunting for wild honey. All of them are excellent climbers, and for the Gurungs this is not a sport, but a necessity of life.

Children become involved in hunting with early age. At first they only collect fragrant herbs and nettles on the way to the places where Himalayan bees made their honeycombs. Having become a little older, the boys, together with the women, pick up nests that have fallen from the cliffs and were missed by men.

You have to walk tens of kilometers. Honey hunters carry bamboo baskets with them for their prey; One such container can hold about two centners of honey. In addition, professional equipment includes kilometer-long ladders and homemade insurance, as well as nets to protect the face from the stings of angry bees.

Smoky fires are lit below. When the intensity of bee attacks decreases, the hunter rises to great heights. Sitting on a bamboo ladder, the gurung holds the basket with one hand and cuts the honeycomb with the other. Empty sectors are also taken - hunters need wax on their farms, and they willingly take it for sale.

Fading traditions

The unique way of life of the Gurungs is slowly dying. Laboratory bees are declining in numbers every year due to climate change and the destruction of high-mountain rhododendron plantations. The popularity of honey hunting has also been severely undermined by the government-encouraged home breeding of bees. Fewer and fewer young people are interested in such dangerous profession. And the medicinal properties of “crazy honey” were so interesting pharmaceutical companies that the rights to “harvest” are transferred to contractors. Travel companies that organize “honey hunts” for amateurs do not miss out either, which leads to the depletion and destruction of bee colonies. According to forecasts, another decade at most - and there will be no giant honey bees, no “red honey”, or hunters left in the world.

Eastern recipes proven by centuries of practice are becoming increasingly popular Lately. The latest medical discoveries very often turn out to be close to the remedies recommended by Eastern healers. And this is not surprising, because life in difficult climatic conditions required special resilience of health and spirit. Most oriental recipes are based on three pillars: harmony of spirit, correct and balanced diet And the right attitude to work and rest. Isn’t this deliberate simplicity the secret of the modern popularity of oriental recipes and potions? Do you remember the “Star” balm, which was used to treat almost all ailments and is it similar to many current medicines aimed at solving one narrow problem?

In this article we will try to figure out what is the difference between Eastern and Western philosophy of medicine, and in other articles we will look at examples of Tibetan and Eastern secrets of youth and longevity:

1. A royal recipe for ordinary people;
2. Another recipe with garlic.

Recipes of Tibetan sages are especially popular among Russian citizens. Unlike Western philosophy, Eastern wisdom is based on knowledge that has been tested over centuries. They argue that treatment is based a little on the medicine and a lot on your attitude towards life. Western doctors and healers tended to treat their patients relying mostly on the medicine and little on the patient's resilience. And only in extreme cases fatalities they discerned the will of the highest powers and recommended that the patient and his relatives pray and believe.

Western medicine is becoming more and more financially interested. No one disputes that a number of medications really bring relief and fairly rapid recovery. However, the more efficiently and quickly more effective drug works, the more it usually costs. This is especially true for medications serious illnesses which are considered fatal.

Eastern healers believe that only fortitude can lift a person to his feet during a severe illness. Therefore, all medical treatises indicate the widespread use of fairly inexpensive and accessible remedies in conjunction with an ascetic lifestyle. The fewer excesses, the stronger the spirit and healthier body. The medicine promotes recovery, but it is the person who saves himself, and not some kind of magic potion.

At the same time, the recipes of Eastern and Tibetan healers are considered almost magical, due to their healing effects with a long-lasting effect. This article will discuss some of these recipes that have attracted the interest of our contemporaries due to their simplicity and effectiveness.

What is youth and why are we chasing it so much?

Youth is a state of mind and body, characteristic of young people due to their not being spoiled by excesses and vices. When the body resists illness itself and wants to live, when it is full of energy and purity - physical and mental.

Eastern medicine is largely aimed at cleansing the body and returning it to a “young” state. Of course, with age comes irreversible changes, superimposed and life circumstances and way of life. However, those who follow the canons eastern wisdom, for a longer period of time they note the absence of “symptoms” of old age and a state of vigor of body and spirit, fullness of vital energy, remaining vitally active, active and energetic until old age. “Take care of your body from a young age!” - say Eastern people, and this wisdom of theirs completely contradicts the Western formulation that you need to try everything from a young age, and then reap the benefits of a stormy life in old age. Each person is free to choose his own way of life and his credo, at the same time. If you want to meet old age in clear consciousness, then I would like the bodily vessel to be strong enough so that your life wisdom is accepted by others with respect, and not with pity.

What recipes does Tibetan medicine give for treatment?

One of the “simple” secrets of Tibetan youth lies in royal recipe, which contains components of widely used four herbs. He received the title of royal for the recognition of the Rurik dynasty, who revered him and used him.

The recipe included 100 grams of immortelle, St. John's wort, chamomile and birch buds. After mixing the components, take one tablespoon of this mixture and pour in 0.5 liters of boiling water, leave for about 20 minutes, and after filtering and cooling to a temperature of 36-37 degrees, add a teaspoon of honey. Half of the resulting liquid was drunk in the evening an hour after dinner (after this you can no longer eat), the rest on an empty stomach in the morning next day, you can eat in an hour. It is better to drink the infusion warm - at least at room temperature; there is no need to boil it again, but it is better to heat it in a water bath. The duration of the course of treatment is approximately 2.5 months, however, after the first month there is a week-long break in taking the infusion. If necessary, the course could be extended for a longer period. It was believed that the effect of one course was sufficient to cleanse the body for up to 5 years, after which it was possible to repeat the use of the royal infusion.

Hence the emergence of some side effects: Possible pain in the liver area, increased sweating and itching.

Contraindications include individual intolerance to the components of the infusion; use by children, nursing and pregnant women without prior consultation with a doctor is also undesirable. Not recommended during chronic diseases acute form, with stones and acute inflammatory processes.

In general, the recipe is aimed at cleansing the body of waste and toxins, renewing blood vessels and getting rid of congestion and inflammatory phenomena, which to a certain extent contributes to general health and rejuvenation of the body. The more contaminated the body is, the harder it is to tolerate cleaning. For this reason, Eastern philosophy suggests being moderate in eating and persistent in doing regular exercise. motor activity. Many physiologists note the beneficial effects of the lungs and simple complexes morning exercises, which give the body the opportunity to wake up and recharge with vigor, and also act as a preventive measure for diseases of the musculoskeletal system.

Simplicity and strict adherence to the rules are the main requirements of Eastern healers for adepts. This can be clearly seen in the following recipe for preparing and using garlic tincture.

Garlic tincture

Garlic - a plant endowed with miraculous powers. It is credited with the power of an aphrodisiac and a powerful effect on evil spirits and otherworldly forces. It is widely used due to its bright taste qualities in cooking, and is also used as a home immunostimulant.

The latter, by the way, has long been proven by pundits and is not subject to doubt. Thanks to its availability and unpretentiousness, garlic can be regular remedy prevention of colds along with onions. For maximum effectiveness, it is recommended to consume garlic during periods of exacerbation of colds and seasonal diseases, eating 2-3 cloves of garlic per day. In most cases, this helps to avoid infection even if your immune system is not strong. Therefore, it is not surprising that garlic is the main component of the recipe for youth.

One of the most famous Tibetan recipes for youth is garlic tincture. It is believed that the ideal time to add the tincture would be the beginning of the lunar month - i.e. It’s better to make the tincture on the new moon, but finish it on the waning moon.

The peculiarity of garlic is that it retains its properties for quite a long time. beneficial features, but still, until spring, the garlic cloves begin to dry out and sprout, and this negatively affects the health benefits of garlic. The use of garlic cloves in the tincture allows you not only to preserve its positive health qualities, but even to multiply them: when proper storage the benefits of garlic tincture increase, the maximum effectiveness is attributed to the three-year tincture. At the same time, it is advisable to store the tincture in a dark glass container; you can also cover the bottle with dark paper if the glass is not darkened.

Tibetan medicine makes a reservation about this drug: use by children, pregnant and lactating women, and people prone to epilepsy due to the alcohol component of the tincture is prohibited.

How is this elixir prepared? Peel 350-400 grams of garlic - take beautiful cloves without specks or signs of damage, only fresh (sprouting garlic will be useless!) - and grind it (you can use a grater or in a mortar), 200 grams of juice and cake are taken from the resulting mass and combined with 200 grams of medical or ethyl alcohol. For about 10 days, you need to put it in a closed glass container in a dark and cool place, then strain the infusion and leave it for another 3 days. After this you can use the tincture medicinal purposes subject to the following rules.

A certain dose of tincture is dripped into 50 ml of milk and drunk 1-1.5 hours before meals (breakfast, lunch, dinner). At the same time, we use the mixture no more than three times a day.

The tincture is used once every five to six years.

The tincture should be consumed according to the following scheme: starting in the morning of one day and increasing the amount from 1 to 15 drops. The first time add 1 drop to the milk, the second time 2 drops, and each time add another 1 drop. On the 5th day, you should get 15 drops for dinner, on the sixth day we begin to reduce the dosage: 15 drops in the morning, 14 drops at lunch, and then minus one drop for each meal. On the eleventh day, drop 25 drops of the tincture into milk and drink 3 times a day until the contents are gone.

Every owner of his pet would like to treat his illnesses using the most comfortable methods for the animal. I have already published short articles on this topic. You can find them by tag.

As for the treatment of animals using acupuncture methods, in medieval China there was a special, extensive and varied traditional literature devoted to various aspects of veterinary art, including the treatment of animals using acupuncture and moxibustion.

It was, of course, mainly not about cats, but about the treatment of those animals that were most useful to the Chinese in their household- horses, cows, camels.

The Chinese themselves consider the famous ancient healer and horse expert Bo Le (7th century BC), who lived at the court of the Qin prince Mu-gong, to be the creator of this ancient science of acupuncture therapeutic effects on domestic animals.

Medieval Chinese manuscripts preserve a treatise on the veterinary treatment of horses, the authorship of which is attributed to this semi-legendary man of antiquity; it is called “The Canon of Acupuncture Bo Le” (“Bo Le Zhen Jing”).

However, modern scientists believe that the oldest authentic Chinese text that has survived to this day describing traditional veterinary acupuncture is the Tang era treatise “A Code of Instructions on the Care and Treatment of Horses” (“Simu an ji ji”), written by a medieval Chinese veterinarian Li Shi in 833. This work talks about the horse's system of "channels and collaterals" (ching lo) through which Qi circulates, and describes 77 equine acupuncture healing points.

In subsequent centuries, especially in the Ming and Qing eras, this science in China received great development, and a significant number of various special veterinary works were written there.

Among the most famous and large books on this topic one can name, for example, such texts as “Collected instructions of Yuan and Heng on the treatment of horses” (“Yuan Heng liao ma ji”), published by the brothers Yu Benyuan and Yu Benheng in 1608, “A new written and annotated large a set of canons on horses, cows and camels" ("Xinke zhushi ma niu too jing da quanji"), published in 1785 by Guo Huaixi and Xu Changle.

Modern Chinese books on veterinary acupuncture describe treatment methods with acupuncture and moxibustion for a wide variety of species of animals and birds - dogs, cats, rabbits, chickens and many others.

THREE ASPECTS OF TIBETAN MEDICINE. Section 1. Basic theory

In order to master the capabilities of Tibetan medicine, a student should study this subject for more than one year. If someone has a desire to follow this path, to deepen and expand their knowledge in the field of spiritual healing techniques, then they can turn to more systematic materials or study this subject in special institutions. However, if we talk briefly about the basics of the theory of Tibetan medicine, the following should be noted: this ancient Tibetan technique is based on the assertion that the human body is dominated by three main doshas (three vital principles) - bedken (mucus), tripa * (bile), rlung (wind). These doshas in their essence are combinations of primary elements (earth, water, fire, wind, space) and are the basic prerequisites for both diagnosis and treatment methods.

When the harmony of the primary elements and the balance of the doshas are disturbed in the body, various kinds of disorders arise, which can be called by a more familiar word - diseases. In Tibetan medicine, there are two main types of diseases - cold diseases and heat diseases, but they begin at the level of the mind: clouding by passion provokes rlung (wind) disorder, anger causes an imbalance in the tripa dosha (bile), and ignorance disrupts the bedken (mucus) dosha. Each dosha is divided into five main components:

1. Wind (rlung):
- life-sustaining;
- ascending; - all-pervasive;
- accompanying fire; - cleansing down.

2. Bile (trip):
- digestive; - changing color;
- creative (character); - visual;
- cleansing complexion.

3. Slime (bedken):
- supportive;
- mixing (food and drink);
- sensing (taste);
- satisfying;
- connecting (joints).

1. The action of the wind dosha (rlung) ensures inhalation and exhalation, gives the force that moves the body, controls the movement of bodily forces within the body, gives clarity to the senses and guides the body. The wind rests on the sacrum, lower back and is located in the lower part of the human body.

2. The action of bile (trip) provides a feeling of hunger, thirst, affects the process of nutrition and digestion; Bile generates bodily warmth, reveals or clears the complexion, and gives a person courage and intelligence. Bile rests on the diaphragm and is located in the middle of the body.

3. The action of mucus (bedken) strengthens the body and mind, strengthens joints, and ensures softness and oiliness of the body. Mucus rests on the brain and is found in the upper part of the human body. The “roads of movement” of wind, mucus and bile in the human body are: - body forces (clear juice, blood, meat, fat, bones, bone marrow, seed); - impurities (feces, urine, sweat, nails, hair, earwax, grease and secretions from body orifices); - sense organs; - dense organs (heart, lungs, liver, spleen, kidneys); - hollow organs (stomach, gall bladder, small intestine, bladder, testis).

If we trace the system of formation of dosha disorders, we can say the following.

1. Wind diseases accumulate in the spring and begin to move in the summer, in the evenings (from 14 to 18 hours), at dawn (from 2 to 6 hours).

2. Bile diseases accumulate in the summer and become more active in the fall, at noon (from 10 to 14 o'clock), at midnight (from 22 to 2 o'clock).

3. Mucus diseases accumulate in winter, and appear outward in spring; they are also active in the evening twilight (from 18 to 22 hours) and in the morning (from 6 to 10 hours).

Wind, bile and mucus can be calm or agitated. If you can recognize these dosha conditions, you can learn everything about the basics of the disease. It was mentioned above that in Tibetan medicine there are two main categories of diseases - cold diseases and heat diseases. Cold diseases in the latitudes of Europe occur much more often than heat diseases; the climate here is damp and cold, which provokes rlung and bedken disorders both in the direction of increasing and decreasing their functions.

Within the framework of the doctrine of Tibetan medicine, there are four main conditions that contribute to the accumulation or depletion of a particular dosha, i.e. culprits of diseases: - climate provocations; - chronic diseases; - provocation of harmful spirits; - karmic diseases. In addition, diseases can be provoked poor nutrition and way of life. Climatic provocations also mean hypothermia from low temperatures and overheating, for example, in the sun. Among other things, the dominant energy in a given season can also be a provocation, leading to a disorder of one of the doshas or to complex problems. For example, in winter the mucus (bedken) dosha dominates, and in the spring, regardless of temperature, humidity and place on the planet, rlung always dominates, leading to an imbalance in the wind dosha. An imbalance of the bedken and rlung doshas (cold doshas) can lead to exacerbations of chronic (cold) disorders. In Tibetan medicine, the main means of treatment are: - nutrition; - Lifestyle; - procedures; - medications. Nutrition also includes drinking.

Hindus say: “what we eat is what we are”, this statement is also accepted in the Tibetan healing tradition. Nutrition in the healing method in general is a very important factor, and in Tibetan medicine it ranks first in terms of its effect on the doshas and the human body as a whole. All food products are also basically divided into three doshas and, accordingly, have the properties of mucus, bile and wind. In addition, each food product has its own characteristics. Foods can be hot or cold, both in temperature and in their effect on the body and doshas. For example, raw vegetables and fruits, fruit juices, tea, coffee, wine, beer, etc. have the action of wind (cold action). By uncontrollably including these foods and drinks in your diet, you can lead to an imbalance of doshas and the functions of internal organs. Dosha mucus (bedken) is enhanced by lactic acid products, as well as beer, fatty foods that are difficult to digest (for example, cereals - wheat, etc.), undercooked and cold (raw) food, etc. Mucus is also stimulated by cold foods in temperature and action. Foods that enhance the bile dosha (trip) include meat (lamb, beef), fish, foods with a spicy taste, spices with hot properties, for example, pepper, salt, turmeric, etc. These are products of warm or hot properties both in temperature and in action.

Oils also have different effects. Ghee is considered warm or hot. Sesame or sesame oil is also considered hot, olive oil is warmer, and sunflower oil provokes mucus and is considered cold in action. Boiling water - hot, cold water- cold action, the same effect of milk. Tea and coffee are always cold at any temperature. Sugar has extremely cold properties, while honey, on the contrary, has a hot effect.

The properties of the product can be determined by taste. Depending on which taste or group of tastes predominates in a product, you can find out which elements (fire, water, earth, wind) dominate in it. Below are the elements that combine to create flavors.

Elements Flavors

EARTH + WATER = SWEET
EARTH + FIRE = SOUR
WATER + FIRE = SALT
WATER + WIND = BITTER
WIND + FIRE = BURNING
EARTH + WIND = Astringent

There are no absolutely harmful or absolutely healthy foods in the world. The diet, as a rule, is selected for a person’s specific doshas and depending on their disorders, taking into account the patient’s age, gender, season, etc. Question: Is it true that in China they treat with hunger, and in Tibet with increased nutrition? In case of mucus diseases, hunger is beneficial, but in case of depletion of rlung (wind) it is harmful. Any diet or fasting is recommended only in specific cases and in accurately identifying disorders.

There are no general recommendations in Tibetan medicine: standardized nutritional systems are either useless or harmful. For example, when the rlung is depleted, a person needs to sleep a lot, he should not be overcooled, it is harmful to talk a lot or communicate with unpleasant people, he should not be overstimulated with alcohol, coffee, tea, etc. It is not recommended to visit places of entertainment where there is a lot of noise, as strong emotions are provoked. Drugs and all kinds of stimulants, even mild ones, are not useful to anyone at all, and even more so to exhausted people. Often modern doctors When Rlung is depleted, antidepressants or other drugs, so-called “immunomodulators,” are prescribed, thereby further aggravating this depletion.

All stimulants are essentially drugs; they only open access to the rlung (wind) energy reserve, but do not add anything there, which only worsens the depletion of the resources of the body and psyche. With increased bedken (mucus), the opposite is true: for people prone to obesity and with mucus disorders, it is useful to move more (activate rlung), eat little, you can drink hot alcohol (vodka, cognac, but in moderation), you should sleep less and more work physically, for example, training. The healer must follow the principle in his recommendations, but not a cliche, and clearly understand the meaning of any patient’s problem. With increased bile (trip), you should not eat hot food, both in temperature and in effect, and strong drinks are also not recommended. alcoholic drinks, spicy, salty and too sour food. When bile rises, you can drink beer, although beer is very harmful for people with Rlung and Bedken disorders. As for lifestyle, if you have high bile, you should not excite your mind and participate in various competitions; a hot climate and overexertion at work are not recommended. At increased concentration bile in the blood blood vessels spasms, which can lead to either a heart attack or stroke. Bile has the property of tightening muscles and blood vessels, and if the rlung is also strengthened (this combination is called “hot wind”), a chain reaction can begin, and some internal organs(for example, the heart) may refuse to function due to extreme pressure and heat, this must be known and always remembered.

This “hot wind” is also provoked by drugs, hence the very frequent deaths among drug addicts during overdose. If we draw an analogy, the competitive ecstasy of athletes is very similar to the ecstasy caused by stimulants or drugs, therefore violent emotions can cause a strong disturbance of the mind or rlung (wind). Hyperemotions destroy the vajra body (personal energy) and cause doshas to become imbalanced. IN modern society It has already become the norm to experience depression during the week, and on weekends to compensate for this with excessive emotions, destroying the personality with alcohol, various types of entertainment, drugs or excessive sex, etc. This “ragged” lifestyle leads to rapid exhaustion and disorders of the body, energy and mind.

In second place after nutrition in the practice of Tibetan medicine is lifestyle; it can also regulate many conditions and get rid of the causes that cause various disorders. Moxa and other procedures are in third place, and drug treatment is in fourth place. Based on the above, we can conclude: we always have the most accessible means of therapy for balancing the doshas and elements of the body and energy, moreover, these are very effective means and completely harmless. If there is an understanding of this aspect, then the healer and the patient have the opportunity to quite easily influence the causes of disorders through adjustments in diet, lifestyle, procedures, and other available means of therapy.