I
The first level of medicine taught in the Gyud Zhi has to do with changes in lifestyle, diet, exercise, relaxation and rest in quality and hygiene. According to Tibetan Ayurveda, approximately ninety-five percent of the symptoms of disease and tribulations that we experience may be eliminated if we just change our lifestyle to fit our particular constitution (which in Tibetan is known as Rang-Zhina) and our present condition. This knowledge is determined by a medico-Tibetan or Ayurvedic healing which makes pulse diagnosis, urine analysis, observations, contacts and takes a detailed medical history, which may include medical history of our parents and astrological information. The results of this assessment is the understanding of the unique combination of the three basic energies, called in Tibetan: nyepas (Sanskrit: doshas). The three energies are: Bekana (Kapha Sanskrit), which has to do with the basic structures and tissues of our body, LUNG (Vata in Sanskrit) that has to do with all the movements that we experience, of how our mind moves from one thing to another, how the blood moves through our bodies, and even how we move from one place to another, and GUT (Pitta in Sanskrit) that is about all the processes of transformation of our body (metabolism). These three BEKA, Lung and GUT come together in a particular combination that determine our height, we process information, emotions which are predominant, and even our spiritual inclinations. The Medicine Buddha taught there are some 84,000 combinations of these energies or nyepas. In humans, can be reduced to seven basic constitutional types. Knowing our unique combination will help us live a better lifestyle is less stressful and conducive to access our deepest potential. Knowing
often let things get out of control before admitting that things are not right, the Buddha of Medicine found that there are times that are required deeper levels of intervention, where the person is weak or sick to care, practice, or to see any change by changing the lifestyle. Thus the second and third levels are more relevant to the situation person's immediate, if the long term, the patient adopt a better lifestyle so as not to become involved in the same problem again.
II
The second level of Tibetan Ayurveda deals with the processes of detoxification and rejuvenation. Sometimes we need to get rid of excess waste and other expressions of imbalance before we gain the benefits of a better lifestyle. Thus, detoxification is necessary. To do this you must use herbs, supplements and other medicines detoxification, massage, hydrotherapy and methods known in Indian Ayurvedic and Tibetan as the five Karma (Sanskrit: Pancha Karma, in Tibetan: Len Nga). These include: enemas, laxatives, emetics, nasal treatment and blood purification. It is only after the second level detoxification, rejuvenation, is effective. To rejuvenate the body one can use herbs, supplements, essences (examples are the pills precious Tibetan tradition in Indian ayurveda called Rasayanas), massage and spa with rejuvenating herbs and herbal enemas. Rejuvenation, however, may also be practiced before detoxification in situations where a person's energy is depleted, so that they can benefit from a change in lifestyle, or to detoxify the future, should be strengthened first. This rejuvenation method is relevant in our culture where often people are obsessed with fad diets where extremely thin or worn power, then how to restore a proper balance needs to recover.
This level is considered more aggressive and therefore requires more experience and expertise by the physician / healer. Especially when one begins to interact physically with the patient, massaging and managing various actions purification, it teaches that one is beginning to influence their karma. That has consequences for both the patient and the healer. Therefore at this level is said to patient should feel comfortable and feel confident with the healing, both in terms of its experience and its ethics.
III
The third level of Tibetan Ayurveda is even more aggressive. We're talking about emergency medicine and the treatment of deep-seated problems that require radical surgery. These interventions include surgery, acupuncture and moxabustión, a form of acupuncture with heat.
may seem shocking to our modern notions of ancient times, but medicine as it was practiced in India, Tibet and other areas of the world, including surgical procedures, although the technology had not know today, was remarkably sophisticated. In the case of Tibetan surgery, was banned at one point during our medieval because the mother of a king died during one of these procedures.
The Tibetans claim to have discovered acupuncture (needles technique gold) and it was they who taught him Chinese. At the same time, there is a complete system of acupuncture that existed in the Indian Ayurveda. So who was the first to use these techniques is a tangled issue. However, the moxabustión, acupuncture as more applicable to a high mountain climate and dry, it has remained the preferred treatment at this level of Tibetan Ayurveda.
Such methods were considered a last resort instead of opening statements, except in emergency situations. The Medicine Buddha taught that there are energy systems, canals and subtle points in the body. Cut them or encourage them improperly can cause problems in the future the patient may even be fatal. Here, the skill and timing are needed. For example, Tibetan Ayurveda teaches that such interventions may yield poor results if performed during the new moon. On the other hand, there are days of the month, as the eighth day of the lunar month, the day of the Medicine Buddha, which are very beneficial. Also be considered an astrological chart the patient. It is considered that the use of moxabustión has a better effect at certain times of day or seasons when various conditions are located. Of course, in an emergency, things should be done when they should be. Such actions have their own consequences must be accepted at the time. But if possible, is preferable to wait for more auspicious time.
IV
The last level taught by the Medicine Buddha is the spiritual medicine Zhi Gyu, this is considered the deepest and most aggressive of all levels. Why?.
If it is true that the way we think and perceive the world determines how we act on it, both ourselves and our relationship with others, then a paradigm shift, a new or different beliefs about the world, will impact us at all levels. Would a new paradigm or a new belief to transform the three poisons or was just a mix of subjects? This is a critical question, which does not have an answer good enough, especially in the West.
The negative effects of religion can lead us to change our diet, our bodies are likely to ignore. They can cut important links with family, friends and loved ones. Can alter the way we see life or death. Indeed, even the changes in those levels a positive direction where we take things as they are as opposed to tricks or fancy, can alter our personal lives and our relationships. But in the end the turmoil, the pain compared to those changes and bad feelings should be replaced by a greater sense of personal integration, a sense of wholeness and greater love for oneself and others. It is probably for this reason that the great master Gampopa, devoted much time to Jewels Ornament of Liberation, encouraging students to consider carefully the teacher and his teachings. We often hear in the West about students who leave their common sense and fall into the hands of unscrupulous gurus and teachers or not. The waiver of such reasoning and personal power can only have disastrous long-term effects.
Along with these relatively conscious decisions and choices in personal and spiritual arena, the Buddha of Medicine, also recognizes that sometimes mental inclinations birth may create a context in which the forces and negative influences can affect us. We are talking here of possessions, namely: to be possessed. To our Western scientific mind such a notion may seem old fashioned or outmoded. But remember that the Dharma teaches that there are 84,000 different kinds of beings, many of whom are invisible. There are many more things happening in the universe that we see in the visual spectrum.
So the level of spiritual medicine, Zhi Gyud teaches the various methods that involve the patient in the practice of meditation and contemplation or meditation, prayers and even exorcisms are made to the patient by the physician-healer.
The first at this level is that each of us needs to be more aware of our own problems. We need to be able to contemplate how we have contributed to our condition and resulting illness and take some level of responsibility for our situation. We're talking about looking directly at our inclinations to be captured by the three poisons. Such personal knowledge is critical for any level of recovery we want to experience and as a basis to do what we can to avoid falling into a similar situation. No matter what level of medication is given to the patient, this base is critical. It is also the basis for undertaking a spiritual practice that helps to transform the three poisons. The practice of meditation that are most directly relates to the purification of the three poisons of ignorance, attachment and aggression is the visualization and mantra of Medicine Buddha. Of course a doctor-healer can see that it is more advisable to another practice for a particular patient. For example, the patient may need to develop more compassion toward others and if same. In this way for greater openness, we will emphasize the practice of Chenrezig.
Just as the fourth level of the teachings of the Medicine Buddha can uproot and transform the causes of our distress and disease, may also bring faster results and even miraculous healings. Once the confusion, doubt and fear are eliminated or controlled at least in our minds, we will live and work in line with what serves our lives more than what the challenges. Choose life on entropy and our bodies and minds act accordingly. Although sometimes the damage to our body as cancer or other chronic diseases or degenerative, traumatic injury or damage is extensive, so that deterioration or death is all that can be expected. What value then has the spiritual medicine?.
The root of all disease arises from the three poisons. If we transform the root causes of future disease are removed. Sometimes this will result in the same life. Sometimes be a good preparation for future lives. If you jump into a ravine and you realize you've made a mistake - you promised not to commit again - you can plant the seeds of awareness of what is on the precipice of a future life. But meanwhile the gravity have to do their own thing with you. And if you are more aware and less full of fear and apprehension, these negative emotions are not part of your death experience, in which case your death and what follows can only be positive.
Finally, constitutive energies of our body, Bekan, Lung and GUT are only the manifestations of ignorance, attachment and aggression respectively. In turn, these three poisons are just neurotic expressions of our unlimited potential, our rainbow body, our mind and our joy unlimited spontaneous.
The Medicine Buddha teaches us that knowing the prevalence and mixture of the three poisons within us, learning to temper its effects on us through a balanced lifestyle, deal with any level of healing we need to experience our own vitality and strength and undertaking spiritual practices that transform these poisons in our daily lives, probably will reach a high state of realization. And if not now then in the Dewachen, or at the pure land of Buddha of Medicine: Sudarshan, which arise from whom we implicitly. The veils of the illusion of separation will fall and we'll stop, shining like the Medicine Buddha.
Buddhism Taken Today. Volume 8, 2000.
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