New PDF release: An Introduction to Tibetan Medicine

By Dawa Norbu

An advent to Tibetan medication

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Which is basically a model of three vertical channels within the body (Lessing and Wayman, 1968, p. 327) where the curing ambrosia drops. Only the hierophant has a fully developed Vajrabody and hence the skills to call, create, and transfer the splendorous ripples (byin. ci. brlabs) of ambrosia (bdud. rtsi). The system, so far hierarchically structured, includes the projected divinity, whom we can call here Vajradhara (he who holds a Vajra), the Vajracarya (master concerning the Vajra), and the projected Vajrabody (rdo.

Likewise disease should not be considered as a n isolated event of suffering in the worldly affairs of man, for disease and the universe of man's affairs are not ddferent. These qualifications are necessary in order to shift from our own semantic structure into that of the Vajrayana universe of discourse itself. It is clear, however, that if we made the total shift we would be writing poetry rather than a scientific paper. Hence, I shift back and choose curing as a point of departure rather than salvation.

Sdon. po); (2) the four limbs likened unto branches (yal. ga. yan. lags. bzhi); (3) the hair and nails, which are like leaves (lo. ma. sen. mo. skra. dan, spu); (4) the five senses, like flower buds (me. tog. dban. po. Ina); (5) the five inner organs, like fruits (hbras. bu. don. snin. e. lungs, heart, liver, kidneys and spleen; (6) the marrow, like the pith of tree (snin. po. rkan. mar); (7) the circulating brain fluids, like resin (than. chu. sla. ba. klad. rgyugs) ; and (8) the skin which is like bark (shun.

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An Introduction to Tibetan Medicine by Dawa Norbu

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