Tibetan medicine treatment. Ancient Tibetan recipes for health and longevity

According to the dialectics of the development of the Universe, the world is divided into two inseparable halves: interconnected and closely interacting opposites. This is cold and heat, day and night, sun and moon, man and woman, north and south - and so on ad infinitum. The Earth is infinitely generous and kind to us, it gives life to all living things on the planet. Everything that grows on it contains the elements of water, earth, air, metal, sun and moon. Nutrition according to Tibetan medicine assumes that human food, like everything in the surrounding world, has the nature of cold and heat.

The experience of using proper nutrition according to Tibetan medicine indicates that the majority of people with health problems do not need conventional drug treatment. To recover, they just need to change their lifestyle and diet. Food, influencing basic physiological processes, enhances or weakens their activity.

At the same time, different foods and dishes prepared from them affect the body in different ways: they can heal, or they can turn out to be poison. We build our body from what we eat. Even our emotions, mood, mental activity, courage, and success greatly depend on our diet. Proper nutrition according to Tibetan medicine promotes the formation of new cells in all vital organs of the body and the achievement of complete harmony in the body.

The influence of food on a person is studied through taste, therefore, when organizing nutrition in Tibetan medicine, developing diets and prescribing medications, it is of decisive importance. Throughout the day, the patient should receive all six tastes in one dosage or another: bitter, sour, salty, spicy, sweet, astringent. It is believed that a person recognizes the energy of yang heat or yin cold contained in food with the help of taste buds.

This constitution, characteristic of phlegmatic people, belongs to the cold yin type. As a rule, these people are balanced, calm, calm, good-natured and peace-loving. When angry, they show restraint. Their skin is pale, cool, smooth and dense, their joints are often swollen and stiff. Urine is light-colored, with a faint odor. The tongue is covered with a white coating, the gums are whitish, the eyelids are swollen.

However, when the natural laziness of phlegmatic people increases, excess mucus begins to accumulate in the body. In winter, with a sedentary lifestyle and overeating, people with this constitution experience disruptions in the functioning of their physiological systems. Similar disorders manifest themselves in the form of runny nose, bronchitis, pain in the joints, spine, swelling in the legs and face. Representatives of the “mucus” constitution often experience heaviness in the body, especially in the lower back.

With a dominant “mucus” constitution, a person experiences disturbances in the functioning of the endocrine system, the development of a goiter (thickening at the base of the neck), and a tendency to numbness of the body. Often there are hiccups, difficult mobility of joints and vertebrae, memory deteriorates, drowsiness appears, and taste sensations are dulled. Any food seems unappetizing, and there is a stale, sour taste in the mouth. Important in correcting the body of people of this type is, of course, a work and rest regime, a healthy lifestyle and proper nutrition in accordance with the human constitution.

As soon as a person begins to “get heavier”, his tummy becomes rounded, laziness and a desire to sleep during the daytime appear. This means that the body is signaling danger. The picture may be complemented by slight swelling on the face after sleep, and in the ankle area in the evening. All these signs indicate that an immediate transition to active action is needed. Heavy “cold” food and overeating only aggravate the problems of people with a “mucus” constitution, so it is very important to take into account the recommendations of Tibetan medicine on proper nutrition.

Centuries-old practice proves that inappropriate food is most often the main cause of the mucus constitutional disorder. Proper nutrition for such people does not allow regular consumption of “cold” foods, bland food without spices and seasonings, fatty high-calorie dishes, and incompatible foods. Consuming spoiled or poorly prepared foods, unripe grains, beans, stale vegetables and root vegetables can also lead to negative consequences.

In addition, nutrition according to Tibetan medicine requires compliance with certain standards without overeating and excessive fluid consumption. The amount drunk should not be more than twice the amount of solid foods eaten. Disturbance of the “mucus” can be caused by abnormal absorption of cow’s or goat’s milk, passion for chilled carbonated drinks, and abuse of bitter and sweet tastes. Proper nutrition also implies a healthy eating pattern, which excludes too frequent snacking, when a person begins to eat before he has had time to digest what he had previously eaten.

The “mucus” constitution according to age classification refers to the period of childhood associated with ignorance. In adults, as a result of ignorance, mental and emotional laziness, the causes of the development of “mucus” diseases are bad habits, disordered eating, and an unhealthy lifestyle. It is adults who rarely think about the benefits of nutrition according to Tibetan medicine, indulging in momentary whims that lead to the appearance of painful disorders in the physiological system. A change in the condition of the mucous surfaces and disruption of their functions is the first sign of constitutional disturbance.

Staying in damp and cold rooms, systematic hypothermia, and most importantly, food that contradicts the principles of proper nutrition according to Tibetan medicine, become significant factors contributing to the disturbance of the “mucus” constitution. This should be kept in mind by those who work outdoors at any time of the year, such as street vendors or construction workers. Over time, indifference to your body leads to the development of serious health problems.

Proper nutrition prevents the appearance of malfunctions in the body, because the basis of most diseases is an unbalanced diet. You should not wait until, when the mucus constitution is disturbed, mucous deposits begin to accumulate in the bronchi and trachea, like scale on the walls of a kettle. In this case, it is important to stop the process at the initial stage of development, identifying it by the first unpleasant sensations, such as the appearance of a lump in the throat, making it difficult to swallow, and soreness when speaking. Sometimes there may be difficulty in inhaling, preventing you from taking a deep breath.

There are other serious symptoms, such as coughing up small amounts of dirty-yellow mucus when exercising or choking when laughing, being prone to frequent hiccups, a dry cough without expectoration, or a cough for no apparent reason. All of them indicate a large accumulation of mucus in the respiratory organs. If they are joined by infections, repeated colds suffered on the legs, untreated diseases, the result may be the occurrence of allergic reactions and intractable pathologies.

The accumulated mucus enters the blood and circulates throughout the body, affecting dense and hollow organs, skin, joints, muscles, and bones. When it enters dense organs, such as the lungs, pneumonia and bronchial asthma occur. Hollow organs include the stomach, large and small intestines, bladder, and uterus. Penetration of mucus into the bladder causes urinary incontinence, and when it enters the uterus, it causes a feeling of cold in the lower abdomen. This often results in the release of mucus and blood in the urine through the genital and urinary tract.

Tibetan medicine, from its point of view proven over thousands of years, explains why the presence of mucus in the intestines provokes bloating, rumbling, gas, and diarrhea. Due to indigestion, mucus settles on the folds of the stomach in the form of a multilayer coating. In these cases, fibrogastroscopy shows rough folding and an abundance of mucus. There is a feeling of heaviness in the stomach, vomiting, sour belching and an unpleasant taste in the mouth, and heartburn appears. Naturally, digestion worsens and appetite disappears. Even if a person eats little, he feels full in the stomach.

The presence of mucus, when excited, is found everywhere in the body. Thus, when examining the bladder using cystoscopy, redness and hypertrophy of the mucosa are revealed, the analysis shows the presence of mucus in the urine. When it gets into a person’s kidneys, they suffer from lower back pain and urinary retention. A painful condition under the influence of dampness and cold is much easier to tolerate when proper nutrition is organized according to Tibetan medicine.

Depending on the distribution of mucus in the body and the location of its localization, symptoms such as a feeling of congestion in the ears, heaviness in the head, drowsiness, apathy, and weakness may appear. Penetrating into the nasopharynx, the mucus causes a severe runny nose and a feeling of pressure on the bridge of the nose. There have been cases of memory loss, decreased mental activity, dizziness, and a feeling of fullness in the chest. Due to the lack of proper nutrition, according to the human constitution, an already poor appetite worsens, bloating and heaviness in the right hypochondrium, and a feeling of coldness in the body appear. The tongue stops feeling the taste of food. When defecating, viscous mucus comes out with feces.

When mucus eats into bone tissue, swelling occurs in the joints, aching pain in areas of inflammation in a calm state, as well as when bending and straightening the limbs. An exacerbation in this case may occur as a result of hypothermia. For example, a man took a swim in cold water, and the next day his knees became swollen. In this case, a rapid breakdown of the binding mucus occurred because the prerequisites for this were created in advance due to an incorrect lifestyle and diet.

The question of how to get rid of diseases that grow like a snowball becomes especially relevant for a person. Currently the problem can be solved simply. A comprehensive answer to the burning question is given by nutrition according to Tibetan medicine.

Disturbance of the “mucus” constitution and diseases associated with it are divided into true, occurring on “their own basis,” and mixed, arising on “another’s basis.” At the same time, fat, fluid, mucus and lymph accumulate in the body, which directly leads to the appearance of excess weight and the development of many diseases. People of this type are plagued by sore throats, pharyngitis, chronic runny nose, sinusitis, bronchitis and bronchial asthma, various allergies, etc. They are tormented by joint pain, skin diseases and various neoplasms - lipomas, fibromas, mastopathy.

People with a mucus constitution are recommended to eat foods that have spicy, sour and salty tastes. Unhealthy indulgences in bitter and sweet foods should be avoided. The best means to soothe the mucus constitution are foods such as honey, lamb, ginger infusion, salmon, water porridge, and old wines. Ready meals and drinks should be warm, maybe hot, but not cold.

Lenten cheeses, chicken meat, eggs, low-fat milk, and fresh butter are very healthy. Consumption of refractory animal fats is best kept to a minimum. But vegetables and fruits must be present in the daily menu. Apples, pears, cranberries, persimmons, quince, sea buckthorn, dried fruits are ideal for people with a “mucus” constitution. Recommended vegetables include eggplant, greens, pumpkin, onions, spinach, beans, peas, celery, parsley, radish, carrot, cabbage salads, as well as buckwheat, corn, millet and spices.

It is especially important to use red and black pepper. It by its nature contains a large amount of yang energy, provides a lot of heat to the body and can be used for the prevention and treatment of cold diseases such as colds, sore throats, etc. A simple recipe is widely known among the people: a strong adult should drink when a cold begins 30 g of vodka with pepper and lie down under the covers to increase body heat. Colds usually go away by morning.

The wind constitution (sanguine) has a cold yin nature. These are mobile, emotional, active and sociable people who actively respond to the world around them. As a rule, “winds” have a thin, miniature build and short stature. They suffer from neuralgia, pain in bones and joints, and are prone to seizures.

A distinctive feature of the “winds” is affection and passion, which in young years manifests itself in sexual excesses. There are many smokers among them, lovers of drinking, having fun in a noisy company. "Winds" are characterized by uncertainty and doubt, it is not easy for them to make decisions. Such people are predisposed to diseases associated with the nervous system, starting with radiculitis. First, lumbago appears in the lumbar region, then the pain spreads to the joints and muscles. This happens against the background of emotional overload.

But the most important diseases for people of this type are mental and sleep disorders. Sleep disturbances occur, he becomes sensitive and anxious, filled with nightmarish visions. A constant feeling of fear, confusion and anxiety lives in the soul, and unsteadiness in sensations appears.

The basis of all diseases inherent in the “winds” is the hyperactivity of the nervous system. The cause of the disease is often stress, fear, excessive positive or negative emotions. Acute infections, gastritis, peptic ulcers, vascular dystonia, neuroses - this is not a complete list of diseases of the “winds”.

“Winds” are advised to observe reasonable moderation in everything, be able to neutralize negative emotions and see the positive side in any situation. Since people of the wind are not predisposed to excess weight and remain mobile and light until old age, they can happily avoid many chronic pathologies. However, increased excitability contributes to the occurrence of cardiovascular diseases and heart attacks. Since the nervous system plays a central, key role in any organism, if its functioning is malfunctioning, similar disorders can occur in people with dominant “mucus” and “bile” constitutions.

The common belief that all diseases are caused by nerves becomes especially true in modern, stress-filled life. Speaking about wind disturbance, it is necessary to emphasize that it is not something inevitable, independent of the will and consciousness of a person. On the contrary, the cause and conditions for the development of this indignation are created by the person himself.

According to the provisions of Tibetan medicine, the basis of wind disorder is passion and lust. The irresistible need to be guided in life only by your feelings and emotions leads to nervous overload and, as a result, to the development of bad habits and diseases. Passion means an unreasonable, frantic desire to achieve something: love pleasure, sports results, material well-being or career advancement, social status, power over other people, etc.

The other side of passions is attachments, which mean an equally unreasonable and desperate desire to preserve existing benefits. This is a form of ignorance that denies the inevitability of changes taking place in life, in the country, in human relations. It lies in the inability and unwillingness to accept and realize these changes.

This can be not only attachment to material values, housing, property, social status, position, but also, for example, very strong feelings for a loved one. They are often expressed in abnormal hypertrophied love for children or grandchildren. In any case, unbridled affection gives rise to jealousy and turns a person into a tyrant. And in the event of the premature death of a beloved family member, it can lead to severe mental illness, the development of intractable diseases and even death.

The attachment to a pet can be exactly the same. In all situations, obsessive love causes destructive emotions, such as anxiety, fear, envy, restlessness, painful fantasies, etc. Subsequently, they turn into chaotic thoughts, uncontrollable emotionality, nervous overexcitation, and delusional ideas. All this contributes to the disorder of the nervous system of the “wind” constitution, with the yang indignation first arising, and then exhaustion and decline – the yin state. The latter is characterized by apathy, indifference, a feeling of deep melancholy and hopelessness.

It is not for nothing that Tibetan medicine pays special attention to love passion. The treatise “Zhud-Shi” on sexual excesses says that they “lead to loss of sexual strength, weakness, dizziness and even sudden death” (Tantra explanations). Passions and attachments equally disturb the nervous system, leading it to a state of yang excitation or yin degeneration.

The treatise “Zhud-shi” says: “Diseases develop from causes only in the presence of appropriate conditions.” And the conditions for the development of diseases based on disturbance of the “wind” constitution are provided by fatigue from passion (love or any other), regular lack of sleep, excessive physical, mental or emotional activity, prolonged fasting, consumption of rough and low-nutritive food, hasty absorption of food, drinking cold water on an empty stomach.

Ultimately, illness is caused by too long intervals between meals, abuse of bitter tastes, excessive blood loss, severe diarrhea or vomiting. No less harm is caused to the body by restraining natural urges or, conversely, strong efforts. Prolonged exposure to cold piercing winds or rain, external exposure to low temperatures become factors in the exacerbation of many diseases. In addition, severe hypothermia of the body, accompanied by emotional arousal, can cause diseases such as neuritis of the facial nerve and neuralgia.

Difficult experiences accompanied by sobbing, intense crying, deep sadness and anxiety also have a negative impact on health. “Under these conditions, the wind accumulates in its place, gains strength and, seizing the moment, begins to move” (“Chzhud-shi”, Tantra of Instructions).

As nervous stress accumulates, painful manifestations increase. Gradually, deformation of the chest occurs. Stress causes involuntary muscle contraction, a person lowers his shoulders and tries to be invisible. Over time, this position becomes permanent and habitual, which leads to stooping and even hunchbacking in old age, and the need to use a stick when walking.

It should be especially noted that the nervous system, like the entire body, is a single whole. Despite the fact that “wind” is conventionally divided into five types according to function and area of ​​localization, one must be well aware that disturbance of one type of wind can cause disturbance of its other types. Thus, the penetration of a nervous disorder into the liver causes belching during and after meals, vomiting, painful colic in the right half of the chest and back of the chest, in the right hypochondrium and right subscapular region, pain in the back muscles.

The penetration of wind into the liver and the gallbladder associated with it has the character of an attack. A short-term spasm of the gallbladder against the background of a nervous shock spreads to the liver, causing a large single release of bile into the blood, which, spreading throughout the body with the bloodstream, causes a complex of symptoms. At the same time, biochemical blood parameters, such as bilirubin levels and other liver test data, may remain normal.

For people with a “wind” constitution, foods with spicy, sweet, sour and salty tastes are recommended. Abuse of bitter-tasting foods and fasting should be avoided. The best means to calm the vital principle “wind” are sesame oil, sugar, wine, lamb, especially smoked lamb, horse meat, onions, wild garlic, and broths. From fruits and vegetables - raspberries, strawberries, sweet apples, watermelons, mangoes, melon, sauerkraut, pickles, ginger, onions, garlic.

A surprisingly simple and effective ginger decoction recipe. Pour 1 teaspoon (or 2 teaspoons - to taste) of fresh ginger root with 200 ml of boiling water, add 1 teaspoon of honey (you can use 1 tablespoon - to taste) and a slice of lemon. Drink hot. The drink includes three flavors: hot, sour and sweet. All of them have a positive effect on the disordered “wind” and “mucus” constitutions. The drink is also good for preventing colds, sore throats and other infectious diseases. It is useful to drink the infusion at night. Food and drink for people of the “wind” constitution should be hot, or warm; food from the refrigerator is not suitable for them.

The constitution “bile” (cholerics) is of the nature of heat – yang. It is called boiling, seething, militant. People with a dominant “bile” constitution have a decisive character, an enterprising mind, and a good appetite. They are, as a rule, gourmets, they love to feast on various delicacies, and at the same time they are sensitive to poor quality food, which causes them indigestion. Less adapted than representatives of other constitutions, choleric people are adapted both to substantial skipping of meals and late feasts, and to prolonged fasting.

Only when they feel sick from hunger and their bodies begin to tremble do hot-tempered choleric people become irritable and aggressive. At this moment it is better not to catch their eye. People with “bile” are quite hardy, but due to excessive physical exertion, heat or frequent bouts of rage and anger, their well-being can become upset. Proper nutrition according to Tibetan medicine, the ability to restrain attacks of anger and indignation, and proper rest will help them maintain health and vigor into old age.

In a normal state, people with a dominant “bile” constitution are overwhelmed with warm feelings and a joyful perception of life, but when bile is indignant, negative character traits also appear. First of all, aggressiveness increases. Every little thing infuriates them: the sound of dripping water, a creaking door, a petty insult to loved ones, loud children's laughter. Such people more often suffer from metabolic disorders, they are prone to cholelithiasis, skin diseases (dermatitis, psoriasis, acne), and are predisposed to liver pathologies, the development of hypertension, heart attacks and other disorders of the cardiovascular system. But those who manage to keep their passions in check live long and enjoy excellent health.

Tibetan medicine considers anger to be the main cause of bile disturbance. This concept includes a whole complex of negative emotions: irritation, hatred, rage, malice, jealousy, envy, intolerance, aggressiveness. Excessive bile leads to disturbances in the functioning of the liver, the “queen of internal organs.” “Excitement of bile burns the strength of the body, for bile has the nature of fire, therefore it is “hot” (treatise “Chzhud-shi”).

It is the nature of fire and the disturbance of bile that lead to the development of diseases of “heat”, which is usually said to burn. “There is no bile, and there can be no heat” (“Zhud-shi”, Tantra of explanations).

The liver, which produces bile in the body, is very vulnerable psychologically, because bile not only participates in digestion, but also controls the psyche. People with a dominant “bile” constitution are characterized by self-confidence and innate pride. Wounded pride (and this is almost always about them) haunts them. Their bile literally boils and splashes over the edge, taking with it internal energy.

A constant source of irritation in the family, at work or in society contributes to the release of excess bile into the blood. And the blood already carries it throughout the body and, first of all, to the heart. Pressure surges begin, pulse quickens, sleep is disturbed. Dryness appears in the mouth with a bitter taste. Eyes turn yellow. The urine becomes hot, steam may come from it, and the smell of urine intensifies. The skin also turns yellow, itches, and skin diseases develop. All of the above refers to the state of “heat in the liver.” Tibetan medicine calls this state yang.

The classic medical treatise Huangdi Neijing (Canon of Huangdi on Internal Medicine), written about two thousand years ago in China, states that gall bladder problems arise mainly from unsatisfied ambitions and simmering anger. The message is clear: “Anger spoils the liver.” Other wise sayings from the same book: “Be pure in heart, limit passions and do not succumb to emotional turmoil,” “A pure spirit is the basis of the Great Healing.” Due to their great emotionality, people with a “bile” constitution are most susceptible to cardiovascular diseases - angina pectoris, heart attack, hypertension, strokes.

Lack of proper nutrition according to the human constitution and improper lifestyle aggravate liver problems. A person himself creates conditions for bile disturbance and the development of “heat” diseases by abusing hot, spicy, fried, fatty, meat, and sour foods. Overheating of the body, increased physical activity, staying in stuffy rooms, inhaling sharp, unpleasant odors, and drinking strong alcoholic beverages leads to disruption of many liver functions, including the production of bile.

“An excess of burning, pungent, hot and oily things, uncontrollable anger in the soul, sleeping on a hot afternoon, hard work after sleep, an unbearable load... as well as meat, wine and molasses in large quantities - these are the conditions that give rise to bile diseases” ( "Zhud-shi", Tantra of explanations).

The liver is a multifunctional organ. She is in charge of the ligamentous apparatus (tendons, fascia), so the deterioration of her activity often leads to tightening of the ligaments. As an example, we can cite cases where the fingers do not straighten, the nails turn yellow and split. Such signs are more often observed in men. Women experience menstrual irregularities and prolonged endometriosis. All these manifestations are nothing more than a malfunction of the liver, a disturbance of the “bile” constitution. As a result, prothrombin and blood clotting increase. It is the liver that accumulates blood in itself, making it thick, which contributes to the formation of blood clots in the vessels and increases the risk of heart attacks and strokes.

Exhaustion of the liver, that is, the yin state, is characterized by a deterioration in well-being and a general loss of strength. If a person is not treated, the liver eventually becomes exhausted and “cold” settles in it. Urine and feces become whitish because there is not enough bile in the body. Chills, fatigue, anger, resentment towards others and loved ones, and lethargy appear. The perception of color may change: white appears yellow, yellow appears green. The hair on the body is thinning. The body begins to dry out, and pigment spots and papillomas appear in place of acne. Subcutaneous and fatty tissue, muscles, bone marrow, nervous tissue, tendons, joints and genitals are also affected. Congestion occurs in the uterus and prostate, and impotence is possible. Violations of the “bile” constitution also contribute to the formation of stones in the prostate. In women, uterine fibroids occur with copious bleeding.

People with a “bile” constitution are prone to gastrointestinal and cardiovascular diseases due to stress and overexertion. A person of this type needs from one to three sessions of acupuncture, taking herbal remedies from the “Agar” series, hepatoprotective and choleretic agents of Tibetan medicine, proper nutrition and a healthy lifestyle.

Recommended products include chicken, turkey, egg whites, seafood, olive and sunflower oil, rice, and wheat. Spices: coriander, cinnamon, dill, fennel, cardamom. Vegetables: cucumbers, tomatoes, potatoes, cabbage, beans, all greens. From fruits and berries - persimmon, sea buckthorn, chokeberry, sweet apples, prunes, dried apricots, grapes, avocado, mango, pomegranates.

Not every person thinks about the fact that the products in his refrigerator may be incompatible by nature. Eating such food at the same time is tantamount to ingesting skillfully prepared poison. Harmful combinations include: fish and milk, milk and fruit, eggs and fish, pea soup and cane molasses. You should also not fry mushrooms in mustard oil, mix chicken with sour milk, eat sour food with milk, or drink cold water after melted butter. It is not recommended to take honey and vegetable oil together, although people often do this, as if cleansing the liver.

The main condition for proper nutrition according to Tibetan medicine is the following: do not start a new meal until the previous portion of food has been digested, since the products may be incompatible. This often causes indigestion and stomach upset. Unusual and inappropriately eaten foods can also cause similar consequences. Nevertheless, for people engaged in heavy physical labor and those who constantly eat oil, there will be no particular harm from a single intake of incompatible food. Young, physically strong people with a good stomach, accustomed to rough food, will not have any problems.

Proper nutrition according to Tibetan medicine involves dividing foods into light and heavy. You can eat light food until you are full, heavy food - half as much. The measure is the amount of food that is easily and quickly digested. From the point of view of Tibetan medicine, food nourishes the body and generates warmth. If you eat less than required, then strength disappears, diseases appear caused by a disorder of the “wind” constitution. And if you eat more food than your body needs, you may develop indigestion, weight gain, and mucus accumulation. The amount of food consumed at one time should be a handful. Each person has a different handful size. After eating, half the stomach should be filled with solid food, 1/4 with liquid and 1/4 should remain empty.

All food products are divided according to the energy content in them into yin and yang. Moreover, people with the “mucus” and “wind” constitutions are recommended to eat food with warm yang elements, and those with the “bile” constitution – with cold yin elements. Below is a classification of products containing the first and second elements.

Water

Rain, snow, spring and mountain water contain cold elements. Boiling water only temporarily includes yang elements, so hot tea and coffee only warm the body for a short time. Clean drinking water is given special attention in Tibetan medicine. In the summer, you can drink up to 1.5–2 liters per day. In winter, autumn and spring, the amount of drinking water must be reduced to 1.2 liters per day, which completely satisfies the body’s needs during the cold period. In damp, chilly weather, water with gas and cold beer are especially harmful for people with a windy constitution. The Yin nature of drinks cools the body, “cools” the blood and in large quantities can cause exacerbation of chronic diseases of the joints, upper respiratory tract, genitourinary tract, and cause common colds, sore throat, laryngitis.

Food of mineral origin

This is table salt that contains warm elements. Therefore, salty foods of yang nature are suitable for people with the wind and mucus constitution. Those with a “bile” constitution are advised to limit the amount of such foods in their daily diet. Salt warms up the already hot, seething “bile” too much.

Food of plant origin

These are cold, medium and warm foods. Thus, wheat, oats, black barley, red and black pepper, poppy, coriander, mustard, ginger, star anise, dill, garlic, onions and green onions, Chinese cloves, cardamom, cinnamon, radishes and nuts contain warm elements. Medium ones are found in blue eggs, buckwheat, peas, beans, potatoes, carrots, tomatoes, cucumbers, watermelon, pumpkin, and radishes. Cold elements include rice, millet, spring rye, cabbage, beets, melon, bay leaf, horseradish, parsley.

Fruits and berries

Any fruit ripens and becomes most useful at its proper time. In winter, we do not eat watermelons, melons and grapes, which are of yin nature. But there are many other fruits that you can enjoy during the cold season. So, for the “bile” constitution, persimmons that ripen in late autumn are ideal. It can be enjoyed in winter. For people with a wind constitution, the most suitable fruit is banana, which has a sweet taste and contains yang elements. The “mucus” constitution can be content with pears and sweet and sour apples.

In winter, it is recommended to eat fruits and berries in moderation due to their yin and yang characteristics. They are useful in the form of compotes, jelly, jam, baked, and even better - as dried fruits, which are available all year round. Black and white raisins, which, being grapes, are a truly Yin product, are useful to eat in winter, autumn and spring. It replenishes the lack of vitamins and minerals (especially potassium, necessary for the heart and kidneys). Raisins can taste sour or sweet, so they are healthy for everyone. The first taste is for people with the “mucus” constitution, the second – for those with the “bile” and “wind” constitution. Sweet prunes and apricots, which contain little water, can be eaten by everyone, although there are slight restrictions for the mucilage constitution.

Fruits and berries containing short-term warm elements include wild strawberries, strawberries, and raspberries. These berries are recommended to be consumed with tea; they warm the body for a short time. Medium elements contain rose hips, low-cold ones - blueberries, bird cherry, sea buckthorn, persimmon, sloe, peaches, pomegranate. Very cold components are found in black currants, plums, viburnum, lingonberries, tangerines, lemons, rowan, ranet, and cranberries.

Juices, wines, tinctures

Wines containing warm elements include cognac, wheat vodka, milk wine (especially from sheep's milk), anise and pepper infusions. These drinks calm the “wind” and “mucus” constitutions, and vodka made from sheep’s milk (it has a warming effect) is a remedy for the disorder of “mucus” and “wind”, which appears due to cooling of the blood.

Drinks containing very cold elements include all grape and fruit wines, as well as fruit and mineral waters. They are harmful to use by people with chilled blood, representatives of the “mucus” and “wind” constitutions. At the same time, they calm the vital principle of the constitution “bile”. However, people living in cold climates need to consume these drinks with caution and not get carried away with them in winter.

Beer is a popular drink among the entire population of Russia, which calms people of the “bile” constitution, but excites “mucus” and “wind”. Its consumption in large quantities by people of the “mucus” type leads to even greater obesity, because beer is “liquid bread”. And the “winds” don’t really like the foamy drink and quickly get drunk from it.

Dairy

Mare (kumis) and sheep's milk contain exceptionally warm elements. They are nutritious and beneficial to everyone, they warm the blood, normalize sleep, and calm the vitality of people of the “wind” and “mucus” type. Thanks to the excellent healing properties, kumis and sheep's milk were a widespread drink among the indigenous peoples of Siberia, the North, and Central Asia. By regularly consuming them, you can be guaranteed to recover from severe chronic diseases of the bronchopulmonary system (including tuberculosis), stomach, intestines, kidneys, and genitals. Unfortunately, with the collapse of the Soviet Union, kumys farms disappeared and the number of tuberculosis patients increased.

Cow's milk contains intermediate elements. The amount of warm and cold components in it varies depending on the composition of the feed. If the hay is from dry mowing, in a mountainous area, then only the former will be in the milk, but if it is from a damp, swampy place or mixed with corn, cabbage, turnips, then the latter will be present. Fresh cow's milk, lactic acid products, and ghee are healthy and nutritious, especially for patients suffering from upset wind. Milk is not recommended for people with a mucus constitution. Fermented milk products are more suitable for them, and even then freshly prepared, and not from the refrigerator. Warm matsoni and ayran will be the most suitable for them, but not every day. For the “bile” constitution, the most beneficial is goat’s milk, which contains yin elements.

Human breast milk contains yang nature components, but its composition varies depending on the mother's nutrition and health. If her blood is cooled, and Yin foods predominate in her diet, then cold elements will be present in the milk. In this case, the child, despite breastfeeding, will be susceptible to Yin diseases (colds).

Beverages

This category includes jelly, compotes, tea, coffee, cocoa, and lemonades. Coffee and black tea are neutral products in terms of the content of yin and yang elements, but they negatively affect the heart. Their consumption increases heart rate and blood pressure.

Green tea is a healthy drink that quenches thirst well. Nutritious and tasty, it promotes blood renewal and normalizes blood pressure. Because of its bitter, pronounced taste, in the East green tea is brewed in different ways: with milk, salt and butter, herbs, salt licks, honey, but never with sugar.

Tea with milk and salt cleanses the gastrointestinal tract, disinfects it, and disperses gases. Tibetans, Mongols and Buryats seasoned this drink with wholemeal flour, pre-fried in ghee. This high-calorie tea is soft, easily digestible, and can replace dinner for people with a “mucus” constitution and for those who want to lose weight. This tea is very popular in China and is produced in a factory.

In the East, they almost never drink tea with sugar, because sugar is a very Yin product. It “cools” the blood and promotes the development of diabetes. Adding lemon to tea also cools the blood. An overdose of vitamin C also leads to disruption of the “wind”, and therefore sleep.

Green tea with milk is the most beneficial. For treatment, prepare a “whipped” drink: boil green tea, add baked milk (1 teaspoon per 1 liter of liquid), salt on the tip of a knife. You can drink it 2-3 times a day for several days or even a month.

Cocoa has a bittersweet taste. With milk and sugar, it is beneficial for people of the “wind” and “bile” constitution. In Europe and South America, this drink, like hot chocolate, is loved by thousands of people.

Meat and meat products

Representatives of all constitutions love meat products. But not everyone knows what effect they have on the body. Thus, horse meat and lamb, which contain warm elements, are suitable for “wind” and “mucus”. Lamb bone broth has long been considered a remedy for disorders of these constitutions, restores strength after serious illnesses, nervous breakdowns, and helps with insomnia. The method of preparing it is simple. The washed lamb bones should be filled with water (one liter per pair of bones) and cooked for 5–15 minutes, salted to taste. Drain the healing broth, use it for treatment, and the same bones can be boiled 3-4 more times. A glass of this broth relieves mild dizziness, tinnitus, and normalizes sleep. In addition, it is a conductor for many medicines - herbal remedies of Tibetan medicine, including the “Agar” series.

In the ancient customs of the Buryats, there was khorkhog soup, which was prepared 1-2 times a year for medicinal purposes. Recipe: put pieces of fresh lamb in a wooden bowl, a piece from each bone, from all internal organs, add water and salt. Then nine red-hot small stones are added to this set of meat, tightly closed with a lid and brought to readiness. This soup restores strength, saves from “cooling” the blood, and is one of the many folk remedies for treating Buryats.

Other types of meat used in Tibetan medicine include beef, pork and goat. The first contains medium and slightly warm elements, the remaining two contain cold elements, so their use can cause a disorder of “wind” and “mucus”.

Fish and seafood

All types of fish and seafood contain cold elements, so they are used without restrictions to maintain the “bile” constitution. People with the “wind” and “mucus” constitution are recommended to use them with different spices, such as salt, pepper, ginger, cardamom, flax and others. They not only improve the taste of fish dishes, but also promote good digestion and absorption of food. In addition, spices have a certain effect on cleansing the body, removing mucus, lymph, and altered fluid.

From the book by S. Choyzhinimaeva "Food as the cause of "cold" and "hot" diseases

We also invite you to read the book by S. Choizhinimaeva “Nutrition and Health” and the article by Tatyana Galsanova, a doctor at the Naran clinic.

Tibetan traditional medicine is considered one of the oldest in the world. It is built on the combination and subsequent intake of the simplest publicly available ingredients, which show very good results in the treatment of many diseases. Tibetan recipes for health and longevity help strengthen the immune system, promote restoration of strength and very well cleanse our body of accumulated harmful substances.

For the heart and blood vessels

The following drink helps cleanse blood vessels, thereby preventing heart disease and even strokes. To prepare it you only need two ingredients - garlic and lemon.

Preparation and use

1. We thoroughly wash a kilogram of ripe lemons in running water and cut off the tails, grind them using a blender or pass them through a fine sieve in a meat grinder.

   On a note! We always use lemons with the peel!

2. We remove the husks of 300 g of garlic and also chop it.
3. Combine the ingredients in a saucepan and stir.
4. Bring 1.5 liters of water to a boil and pour in the garlic-lemon mixture.
5. Cover with a lid and cook with minimal gas supply for about a quarter of an hour.
6. Remove the pan from the stove and cool at room temperature.
7. Transfer the cooled mixture into a glass container and store it in a warm place.

The finished mixture is taken in the morning on an empty stomach, 50 g daily for 25 days. Afterwards you need to take a 10-day break and repeat the course.

For a healthy nervous system

Among the numerous recipes for health and longevity, there is a recipe for one remedy that helps fight stressful situations, relaxes and perfectly relieves fatigue. In addition, it is believed that this drink not only significantly improves the performance of the entire body, but also increases life expectancy.

To prepare relaxation tea you need to prepare:

• a teaspoon of grated ginger root;
• 15 ml freshly squeezed lemon juice;
• 30 ml of natural liquid honey;
• hot pepper powder on the tip of a knife;
• chopped sprig of dill.

Preparation and use

1. Pour 2 liters of water into the pan, bring to a boil and cook for about 5 minutes, remove from the stove and let cool at room temperature.
2. Place all ingredients into cooled water and mix.
3. Pour the finished product into a glass container with a tight-fitting lid.

This tea should be taken chilled. They drink it a couple of tablespoons throughout the day or 150 ml a quarter of an hour before meals.

To strengthen the immune system and rejuvenate the body

The product prepared according to this Tibetan recipe is called an elixir, which successfully slows down the aging process in the body and gives it enormous energy potential. And it consists of the simplest products:

• 0.5 kg of fresh liquid honey;
• 5 ripe lemons;
• 5 heads of garlic.

Preparation and use

1. Cut the lemons into two halves and squeeze the juice out of them.
2. Remove the husks from the garlic and finely chop it with a sharp knife.
3. Combine all ingredients and mix.
4. Pour the mixture into a jar and close the lid tightly, leaving for 10 days in a cool place.

After the product has infused, take one tablespoon three times a day. The last dose is before dinner.

To cleanse the body

An oil infusion of garlic and red pepper shows excellent results in cleansing the body. To prepare it you will need:

• 200 g garlic;
• 220 g red pepper powder;
• butter.

Important! Butter must be fresh and of excellent quality!

Preparation and use

1. We remove the garlic cloves from the husks and chop them with a knife. Transfer the mixture into a bottle or dark glass jar.
2. Add ground pepper and mix everything thoroughly.
3. Melt the butter over low heat and pour in the mixture of pepper and garlic.
4. Seal the container tightly with a lid and leave it in direct sunlight for a month.

The finished infusion is drunk before breakfast and before lunch, and its serving can range from half a teaspoon to a whole tablespoon. The drug should be taken with a small amount of hot water. It is advisable to store the oil mixture in the refrigerator for no more than 6 months.

Collection of health and longevity

Tibetan collection of health and longevity includes St. John's wort, birch buds, immortelle, chamomile and honey. This recipe is one of the best, as it is able to show the following results:

• the body is cleansed of toxins;
• prevents the formation of kidney stones;
• metabolism improves noticeably;
• the elasticity of joints increases;
• heart function improves;
• intensive cleansing of blood vessels occurs;
• vision is restored and improved.

Preparation and use

1. We cook in the evening. In a container we combine 100 g of St. John's wort, immortelle, birch buds and chamomile flowers. We grind the herbs.
2. Separate a tablespoon of the resulting mixture and transfer it to a glass jar. Pour 500 ml of boiling water, cover with a lid and leave overnight.
3. In the morning we drink a cup of the prepared infusion and eat it with a tablespoon of fresh honey. We wait about an hour and drink the remaining portion of the infusion.

Important! You cannot eat infusion between doses. Have breakfast only an hour after eating the second serving!

From a crunch in the neck and pain in the lower back

The Tibetans know another recipe for excellent cleansing of the body, as a result of which pain in the lumbar region completely disappears and the crunch in the neck disappears. And the most common white rice helps with this.

1. How much rice is needed? Its portion will depend on your age - 1 tablespoon of the product is taken for each year.
2. Pour the rice into a glass container.
3. Boil water, cool it until warm and pour in rice. The water should cover the rice by several centimeters.
4. Close the container and put it in the refrigerator. Leave it overnight.
5. In the morning, drain all the liquid, separate a heaping tablespoon of rice and place it in a separate pan with water.
6. Cook this portion of rice for about 4 minutes and eat immediately.

Important! Rice porridge must be cooked in clean water without adding salt, oil or other ingredients. Eat ready-made porridge exclusively on an empty stomach and always before 07.30!

Fill the remaining rice in the jar with warm boiled water and put it in the refrigerator. The course of treatment lasts until all the rice in the jar is gone.

The secret of the high effectiveness of Tibetan recipes

Absolutely all Tibetan recipes for youth and longevity contain exclusively natural ingredients, and each of them provides great benefits to our body.

All of these products are incredibly beneficial for our body, and at the same time, each of them works as efficiently as possible. And if you combine them correctly, you can get many recipes for good health and longevity.

Topic 2 “Development of veterinary medicine in ancient China, India, Tibet and Palestine”

The Ancient East was the cradle of human culture. Here, earlier than other places, the transition from the primitive communal system to the slave system took place. The peoples and tribes of the East, earlier than others, 4000-5000 years BC, entered the arena of history and left the most ancient historical monuments. The culture of the slave-holding countries of the Ancient East had a great influence on the development of European countries. Several thousand years before our era, the first sprouts of a materialistic worldview and the beginnings of scientific knowledge about nature arose among the peoples of the Ancient East. Forming a single whole with natural scientific ideas, these views, in the struggle against idealism and religion, cleared the ground for the development of science. The materialistic directions of the philosophical thought of the Ancient East could not yet rely on the system of natural science knowledge, which was then in its infancy, but was closely connected with the accumulation of information about the nature of bodies and phenomena.

During the period of the decomposition of the primitive communal system and its transformation into a class society, the functions of healing, previously inherent in many members of the community, were gradually concentrated in the hands of a narrower circle of people, primarily elders and priests. In the treatment, the priests widely used mysterious forms of prayers, sacrifices, accompanied by magical actions, divination, interpretations, such as the interpretation of dreams, various "miracles", "revelations", etc.

Healing brought great income to priests and temples. In an effort to preserve and expand the clientele of the temples, along with mystical and magical forms of healing, the priests used both empirically found techniques and healing remedies of folk veterinary medicine. The priests took a lot from the folk experience of healing, they selected remedies, noticed the differences between them.

Medical knowledge was passed on from generation to generation, experience was supplemented and accumulated, it was difficult to retain it in memory. In this regard, after the advent of writing, records of recipes, descriptions of diseases, therapeutic techniques and methods of preparing medicines appeared. Priests became the keepers of knowledge about nature and, with the advent of writing, recorded people's experiences.

Development of veterinary medicine in China - during the period of the primitive communal system, the Chinese tamed a large number of animals: dogs, pigs, goats, sheep, bulls, buffaloes, horses, in addition to elephants and deer. Cattle breeding occupied a significant place. This is evidenced by the large number of animals sacrificed (up to 300 heads of bulls, 100 heads of sheep).

At the end of the 3rd and beginning of the 2nd millennium BC. In China, the slave system strengthened, hieroglyphic writing arose, the complexity of which made literacy and education difficult to achieve and turned them into the monopoly of a small group of priests and aristocrats.

In Ancient China, great successes were achieved in such sciences as mathematics, astronomy, agriculture, biological and medical knowledge.

Chinese medicine has its roots in the deep past and is associated with ancient philosophy, according to which in the body, as in the outside world, a constant struggle between two polar forces was assumed; health and illness were determined by their relationship.

Chinese doctors used many medicinal substances of plant (ginseng, lemongrass, rhubarb, ginger, tea, onion, garlic), animal (deer antlers, musk, liver, bone marrow, tiger blood) and mineral origin (mercury, antimony, iron, sulfur ).

Chinese surgeons used silk, rope and hemp threads, mulberry fiber, and the tendons of tigers, calves and lambs to stitch wounds. A unique method of treatment, dating back several thousand years, “zhen-ju therapy” (acupuncture and moxibustion) was used to treat both people and animals.

The purpose of the injections is to facilitate the movement of blood and a special “vital” gaseous substance through the vessels, to eliminate their “stagnation”, and thereby eliminate the cause of the disease. The first literary evidence of the use of this method dates back to the 6th century BC. and are set out in the “Canon of the Internal” (“Neijing”, around the 2nd century BC) - one of the oldest medical books in China.

Quite early in China, specialists in the manufacture and trade of medicines appeared.

One of the first Chinese healers, who lived about 5,000 years ago, is the mythical emperor Shen Nong, who used all kinds of herbs for treatment. According to legend, he left a description of about 70 poisons and antidotes, died at the age of 140, and after his death became the deity of pharmacists. He is considered the author of one of the oldest in the world, the “Canon of Roots and Herbs,” containing a description of 365 medicinal plants.

As evidenced by ancient literary monuments, already 3000 years ago four sections coexisted in Chinese medicine - internal medicine, surgery, diet and veterinary medicine. From the 11th century BC. veterinary medicine is mentioned as a separate section of healing (Zhou rituals of the 11th-7th centuries BC), where, along with a description of some animal diseases and methods of treating them, the connection between the spread of plague and rats and the predominant occurrence and spread of plague and some diseases in port cities.

Later writings, which contained painted medicinal plants, tools, and anatomical drawings, instructed people to avoid driving through areas where livestock were slaughtered and recommended methods for the prevention of certain helminth infections, in particular bovine tapeworm.

Development of veterinary medicine in India – the medical knowledge of the ancient Hindus traditionally included information about diseases of people, plants and animals. The treatment of animals in Ancient India was carried out by healers (bhisaj - exorcists of demons), who gradually over time turned into doctors and healers. Veterinarians of ancient India belonged to the highest medical class - Yaidya (human doctors also belonged to it). The source of information about the treatment of people and animals in Ancient India is a written monument Ayurveda “Knowledge of Life”, the compilation of which dates back to the 9th-3rd centuries. BC. This book is an extensive encyclopedia of medical knowledge, where, along with a reflection of priestly medicine and veterinary medicine, there are elements of folk veterinary medicine, based on the centuries-old experience of the people. In Ayurveda ( Ayur - Veda - Sucruta ) describes 760 medicinal plants, methods of using products of plant, animal and mineral origin, the descriptions of diseases contained in it are remarkably accurate. In Indian medicine, medicines were classified according to their effects. Emetics, diaphoretics, laxatives, diuretics, narcotics and stimulants were known, which were used in the form of powders, pills, infusions, decoctions, ointments, etc. Treatment of wounds with dressings soaked in oils and acupuncture were widely used. The ancient Hindus knew about smallpox and may have known the benefits of vaccinations. They described more than 10 surgical instruments and methods of performing surgical operations.

Surgeons of ancient India knew how to sew together fabrics with linen and hemp threads, tendons and horsehair. They stopped the bleeding with cold, ash, and a pressure bandage; for dislocations and fractures of bones, fixed bandages and bamboo splints were used; knew special methods of treating burns, ulcers and tumors.

In India, as in other countries of the East, rational forms of disease control were closely intertwined with religious ideas, as evidenced by the Vedas, in particular hymns. Rigveda And Atharvaveda ( 3-2nd millennium BC), containing elements of animal healing, accompanied by prayers and spells.

The "Vedas" - collections of household and religious prescriptions - contain works of folk epics, often in artistic form, and a code of laws of Manu, which highlights many issues of hygiene and gives recommendations on nutrition, talks about the doctor's responsibility for unsuccessful treatment and gives the amount of fines.

Indian writings on veterinary medicine were translated into Arabic in the Middle Ages and spread to various countries of the East.

Topic 1: “Development of livestock farming and veterinary medicine in ancient Mesopotamia and Egypt”

Another focus for the development of veterinary medicine in ancient times, as evidenced by numerous cultural monuments, were the ancient slave states of Mesopotamia (the valley of the Tigris and Euphrates rivers, XX-XVII centuries BC), the central part of Mesopotamia - Akkad and southern Sumer - in 2-1 -th millennium BC Assyria appeared in the northeastern part of Mesopotamia. In these countries, natural conditions contributed to the development of cattle breeding. Dairy and beef cattle were bred here. Short-legged and long-legged bulls were kept on pasture, fed with grain. Draft animals were used for irrigating the soil, plowing, threshing and transporting goods. Donkeys were used for transport, and sometimes long-legged antelopes were harnessed to the plow. Small cattle - fat-tailed and fine-wool sheep - were widespread.

In the 2nd millennium BC. The rise of the Babylonian state began, in which by this period a thorough knowledge of veterinary medicine had accumulated. Babylonian veterinarians were aware of diseases, the descriptions of which suggest that they were anthrax, rinderpest, and rabies. It was known that certain diseases were transmitted from one animal species to another. The first attempts were made to objectively study diseases and actually combat them. The texts describing diseases contain information about symptoms and treatment methods for which various, sometimes very complex, medications were used. The composition of the medicines included oil, resin, milk, table salt, wool and body parts of animals, turtle shells, and organs of water snakes.

To combat infectious diseases, sick animals were isolated, livestock buildings were burned, rabid animals were kept on chains and then killed. They closed the borders of states during epizootics, they knew the connection between epizootics and epidemics.

Babylonian doctors knew how to prepare decoctions from plants and made ointments for external use. They knew compresses, massages, and bloodletting. Methods for preparing medicines were developed: dissolving, boiling and filtering. Water and oils were widely used to treat animals. Their widespread use is indicated by the fact that the word doctor, including veterinary, literally means “knowing water” and “knowing oil.”

Some information on the anatomy of animals, which was poorly developed, was associated with sacrifices. Dissections of sacrificial animals provided anatomical knowledge, but only the heart, stomach, lungs and liver were isolated for diagnosis.

Development of veterinary medicine in Egypt

Healing techniques originated in Egypt 4000 BC. Gradually, with the accumulation of experience over 2000 BC. A fairly broad medical specialization has developed in Egypt. The Egyptians had doctors: surgeons, dentists, eye doctors, “others for invisible diseases,” veterinarians.

Professional veterinary medicine, which emerged from the depths of folk veterinary medicine, took on the appearance of priestly or temple veterinary medicine. In Egypt, thanks to the deification of animals and the belief in the transmigration of souls, veterinary medicine occupied a very honorable place, and the healing of animals was the privilege of the priestly caste. The social position of doctors was, as a rule, high. Thus, Hesi-Ra (XXVII-XVI centuries BC), the chief of dentists and doctors, was at the same time the chief scribe of the pharaoh.

The creation of writing led to the emergence of special tests, which are collections with descriptions of various diseases, symptoms of diseases, with instructions on methods for recognizing and treating them in people and animals. Of the surviving papyri, the oldest is Kahunsky (1850 BC). The papyrus, dedicated to female diseases, also contains a treatise on bird scab, animal rabies, rinderpest and the disease “schatz”, the meaning of which has not been deciphered. 1550 BC The two largest papyri in size were compiled: the Smith papyrus, dedicated to surgery, and the Ebers papyrus, dedicated to diseases by body part. The contents of the papyri are the result of numerous observations, a summary of more ancient materials, copies and alterations of pre-existing texts that have not survived to this day. The most ancient papyri focused on empirical rules of treatment, indications of medications, and contained almost no religious motives. Over time, “medicine in Egypt became more and more immersed in witchcraft and mysticism,” the texts of the papyri were filled with religious reasoning and contained many prayers and magical procedures. The Egyptians believed that the cause of illness could be either natural or supernatural, i.e. come from gods and spirits, so the art of medicine included knowledge of many spells and the ability to deftly and quickly prepare amulets.

According to the beliefs of the Egyptians, a person’s soul continues to exist after his death, but only if the body is preserved into which it could inhabit. In order to protect corpses from decomposition, embalming was used; this contributed to the acquisition of knowledge in the field of anatomy. Not only people (mainly priests and pharaohs), but also deified animals were embalmed. In Egypt there was a cult of the bull and cat, for harm to which the law provided for the most severe punishment.

In Ancient Egypt, a number of anatomical terms were used, which indicates knowledge of certain organs, including the brain, liver, heart, and blood vessels. However, knowledge of anatomy and physiology was insignificant.

This article will introduce you to the alternative medicine of Tibet, which helps people completely heal the body from illness.

From it you will learn:

• Distinctive features of Tibetan medicine from traditional
• About the different approaches of East and West in treatment methods
• What is the difference between the goals of Tibetan and traditional medicine?
• How does Tibetan medicine work?
• About 3 systems that define a person

Distinctive features of Tibetan medicine from traditional medicine.

Let's start with an understanding of what Tibetan medicine is and how it differs from traditional medicine.

Over the course of several centuries, Tibetan medicine has developed a colossal knowledge base about human nature, its interaction with the outside world, what factors and how they influence our health: be it climate, environment, nutrition, lifestyle or constitution.

This experience and knowledge allows us to heal patients, put them on their feet, balance and harmonize their conditions.

Tibetan medicine has absorbed all the knowledge and wisdom of the peoples of the east: India, China and Tibet itself, which laid the foundation for ancient manuscripts. They present tens of thousands of treatment methods, procedures, medicinal herbs, and recipes that allow a person to restore and strengthen their health.

East and West. Different approaches to treatment methods.

What is the fundamental difference in the treatment of the sages of the “East” and our doctors?

Let's start by looking at the current situation in traditional medicine. And the situation is such that most people, in one form or another, have diseases at a chronic level. Chronic tonsillitis, bronchitis, arthritis, gastritis and other diseases.

What does chronic mean?

This means that when a doctor diagnoses you with such a mark, he puts an end to your full recovery in advance. And all treatment boils down to the fact that it removes your symptoms, trying, through the use of prescribed medications and procedures, to increase the duration of remission, i.e. a process when severe manifestations of the disease are absent or weakened.

The disease remains as it was, and the symptoms are managed with medications, which the patient is hooked on for the rest of his life.

A striking example is diabetes mellitus. Whatever one may say, traditional medicine cannot cure it, so a person will be forced to sit on insulin for life and pay for it as much as they “say,” because his life depends on it.

This also applies to cardiac diseases. Here, in order to live, you need to drink handfuls of pills to keep your heart working smoothly.

Another example is asthma. You can’t go anywhere without an inhaler, it’s life-threatening.

And there are many such examples when a person becomes a slave to drugs, working on them for life. Many put up with this and, until the end of their days, engage in daily rituals of taking medications, replenishing the budgets of pharmaceutical companies.

In traditional medicine, the entire focus is on the human body. She can find out everything about a person, about what processes are currently taking place, what cells and organs are made of, where inflammatory processes occur, how they occur, the speed of chemical reactions and even the genetic code of a person. The body is not a mystery; traditional medicine knows everything about it, but what caused the disease, unfortunately, is difficult to answer.

Why is this happening? Because the cause of illness is sought only in the body.

In Tibetan medicine, the issue of illness is approached differently. It is considered not only as a disease of the body, but also of higher levels. It has long been noted that physical diseases of the body absolutely arise and develop depending on the psycho-emotional state of a person. Remember the proverb that “all our problems are in our heads.” The way it is.

Tibetan medicine is well aware of this, so it views a person as a multi-level system, where the disease can be localized at different levels.

Why don’t our doctors, our medicine, adopt the techniques and methods of Eastern knowledge? Moreover, psychosomatic factors have been known for quite a long time and dozens of scientific papers have been written on them?

In business for purposes.

What is the reason? And the reason is for different purposes. Traditional medicine does not have the goal of healing the patient; it is a big pharmaceutical business that replenishes pharmaceutical companies and the state treasury with hundreds of millions of dollars. Maybe that’s why they so often try to voluntarily force us to force various kinds of vaccinations, injections and other “voluntary” treatments?

The goal of medical organizations is to prolong life and improve its quality, but in what ways they are trying to prolong our life and what is the true quality of life after such prolongation, a question that does not concern anyone, except perhaps the patient himself.

Why heal a chronically ill person if it is a source of constant income? After all, if suddenly everyone becomes healthy, then where will all these companies, drugs, doctoral dissertations, vaccines, etc. go? They will go bankrupt, and the state will lose the lion's share of its budget. It is not profitable for them that we are healthy, because this is their gold mine.

In Tibetan medicine, the goal is to heal the patient and make him healthy. And therefore, it works not with the conditions or consequences of the disease, but with its root cause. After all, look, a person gets sick because there is a reason.

And he doesn’t get sick because it’s cold or hot, damp or dry, whether there are germs or not, because then everyone would get sick at once. He gets sick because all these conditions converged in one place and at one time, which triggered the disease process and there was a predisposition, a reason.

How does Tibetan medicine work?

Let's move on to Tibetan medicine and take a closer look at what its treatment is based on.

It was already mentioned above that all diseases arise from our psycho-emotional state. Accordingly, in order to eradicate the disease, we need to understand which emotions we are most susceptible to and how impulses from them affect our body.

In Tibetan medicine, 3 main impulses are considered that trigger certain reactions in our body. What are these impulses?

We react to everything that happens to us in 3 ways. We either like it, don’t like it, or are indifferent to it. Plus, minus, zero.

Each of these impulses affects its own systems in the body, first the influence occurs at the energy level, through the energy channels of the body, then moves to the physical level of the body.

From this influence certain forms of diseases arise. If we switch to Tibetan terminology, then all our diseases depend on the predominance of one or another of our constitutions (systems).

In accordance with the above impulses, there is a system of “Wind” (plus), “Bile” (minus) and “Mucus” (zero).

3 systems that define a person.

“Wind” system is responsible for everything related to mobility within the body: breathing, heart movement, thought movement, movement of nerve impulses. Accordingly, when this impulse arises, all organ systems associated with it are immediately activated.

“Bile” system– everything related to the biliary system, digestion, liver, kidneys. The negative reactions caused disrupt the functioning of this system, which leads to corresponding organ diseases.

“Slime” system associated with the circulation and formation of fluid in the body. Those. the “zero” reaction means that if we do not contact this world, we hide from it, this system turns on and harmful mucus begins to form in the body, containing toxins and waste and creating a favorable environment for microbes. Such mucus can form in the mucous membranes of the digestive tract, respiratory system, nasal cavities, and joints.

Thus, from the predominance of one or another system or constitution, different people develop predispositions to various kinds of diseases.

In order to be healthy you need to keep the level of wind, bile and mucus at the same level, in balance. And the task of Tibetan medicine is precisely to maintain this balance. Health is a balance of 3 systems.

Tibetan medicine has achieved great success in balancing these systems. Over many years of practice, all the conditions that rock these systems have been identified: climate, food, emotional reactions, lifestyle, constitution, etc. And also methods that compensate for these swings and balance the human system.

Finally

In this article, we got to know Tibetan medicine better, learned how it differs from traditional medicine, what principles, knowledge and experience it is guided by in healing the human body.

As for traditional medicine, it is undoubtedly necessary. This need arises in severe cases, when a person needs urgent medical care and only taking chemicals or surgery can save his life.

In other cases, Tibetan medicine will help heal your body, harmonize your condition and get rid of chronic diseases. Here they treat the cause, not the effect, remove it, and do not create only a temporary effect of relief.

Handbook of Oriental Medicine Team of Authors

BASIC PRINCIPLES OF TREATMENT IN TIBETAN MEDICINE

The basic principle of treatment in Tibetan medicine is allopathic, as well as the opposite effect.

The doctor needs to determine the invisible symptoms (three defects, affected organs and tissues), the season, the type of constitution of the patient, his age, manifestations of the disease, weakness and strength of the fire of the stomach, habits.

Since all diseases are based on disorders of 3 regulatory systems of the body: wind, bile, mucus - they are determined. Disorders from the system are of 3 varieties:

1) exhaustion;

2) accumulation;

3) excitement.

If the disease is based on a violation of the regulatory system of the accumulation type, the treatment of the disease uses drugs that depress, suppress the accumulation of the system, and in case of disorders of the regulatory system such as depletion, drugs that have the ability to stimulate the system are used. If agitation is the basis of the disease, sedatives and cleansing agents are prescribed.

The allopathic principle in Tibetan medicine uses cold medicines to treat hot diseases, and hot medicines to treat cold diseases. Medicinal compositions with properties neutral in terms of heat and cold are used in the treatment of pathology without a sharp disturbance of heat and cold.

Tibetan medicine recommends “pouring four waters for intense heat”: camphor and bloodletting from a small point - the water of medicines and procedures, prescribe suitable food - this is the water of diet, let the patient stay cool - this is the water of lifestyle.

Destroy severe cold with four fires: make ten warming ones - this is the fire of medicines, moxibustion - the fire of procedures, the fire of diet - nutritious hot food, the fire of lifestyle - a warm home and clothing.

It includes:

1) trial treatment;

2) for severe illnesses, medications, procedures, diet and regimen are prescribed;

3) for mild illnesses, they begin with a diet and streamlining the regime, then move on to medications and procedures gradually;

4) in case of complex diseases, the balance between them is first restored, then treatment is prescribed.

Wind diseases

Wind diseases are treated:

1) a decoction of 3 nutritious bones;

2) ferula-3 decoction;

3) nutmeg and ferula powder;

4) oil extract of meat, garlic and wine;

5) oil of nutmeg, garlic, bones, borscht;

6) a decoction of 3 fruits and 5 roots. A therapeutic enema of old oil is prescribed.

Wind diseases with a combination of heat and cold. The following are used as medicinal foods:

1) sesame oil;

2) molasses;

3) dried lamb;

It follows from this that the therapeutic effect for wind diseases is provided by means, products that have sweet, sour and salty, as well as secondary taste: oily and hot.

1) rubbing with old oil;

2) oily compresses on the sore spot, cauterizing the wind points on the crown of the head.

Bile diseases

Bile diseases are treated:

1) a mixture of camphor and sandalwood;

2) drugs with sweet, bitter and astringent taste and secondary cold properties. In addition, laxative enemas with flavored drugs are prescribed.

1) sweating;

2) bathing;

3) bleeding from swollen vessels;

4) cool compresses.

Mucus diseases

Medicinal foods include honey, fish, yak meat, hot flour from old grain, aged alcohol, boiling water, water with ginger. Food should be light and rough. It is taken in small quantities.

The following remedies are used:

1) a condensed decoction of intoxicating drugs with salt;

2) powder from the fruits of pomegranate and rhododendron;

3) having a burning and sour taste, substances with a light, coarse secondary taste.

For diseases of mucus, it is necessary to live in a warm room, physical and mental work, it is allowed to stay in the sun, near the fire, dress warmly, and limit sleep. Among the therapeutic procedures, compresses made from salt, wool, and cauterization according to a certain scheme are recommended.

The criteria for ineffective treatment are the following symptoms:

1) increased salivation;

2) increased nasal discharge;

3) the appearance of a feeling of heaviness in the body;

4) loss of appetite;

5) retention of feces and urine;

6) decrease in strength;

A trial treatment is prescribed in cases where there is uncertainty about the diagnosis. To identify wind disease, a decoction of ankles is used; for mucus diseases, three types of salt are given (saltpeter, soda, table salt). Often a small portion of the medicine that is intended to be used for treatment is given as a trial medicine. And if it has a positive therapeutic effect, it is considered that the treatment has been chosen correctly. Incorrect treatment can cause complications.

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