An Introduction to Tibetan Medicine by Dawa Norbu

By Dawa Norbu

An advent to Tibetan medication

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An Introduction to Tibetan Medicine

An creation to Tibetan medication

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On special occasions the hierophant may touch the devotee's forehead with the image of the divinity. For a moment the distance between the divinity, the hierophant and the devotee is reduced to one point. This oneness is the peak moment of the transference and conceptually and symbolically points to the almost everyday goal of every person in the Vajrayana community. The hierarchical structure of the divine imagery reflects the religious and many of the so-called secular behavioural patterns of the community.

In a sense we project the person we desire (or do not desire) in order to share food with him for some desired goal even though it may be just good fellowship. This extends itself to objects : we pick up a seashell because we think it symbolical of the whole sea, or just because it pleases our sense of aesthetics or so on. The projected and conditioned feelings of good fellowship, symbology, aesthetics, or whatever may have little to do with the actual phenomenon in itself unless we are poets, artists o r philosophers.

There appears here a premise of sympathetic magic. Here 1 distinguish my data by practices mainly intended to relieve the performer's illness from those which a performer may use in an attempt to cure other patients. Some years ago I studied the life of the Tibetan reformer Tson-kha-pa (1 357-14 1~ A . D . )from Tibetan biographies and prepared a synthetic biography in English, including the following p a s ~ a g e . ~ At skyor-mo-lun college in Central Tibet after listening to the instruction, he memorized in 17 days the great commentary on Gunaprabha's Vinayasrrtra.

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