JapaneseJapaneseSociety Society ofofPsychosomatic Psychosomatic Medicine

Shinshin-Igaku 32: 417-425, 1992

Review

Nonpharmacological Approaches of Hindu Buddhist Medicine

in Psychosomatic Disorders

Amarendra N. Singh, MD., F. R, C. P. (C)'

tt-ttt ttttttttt tt tt Abstract The psychesomatic approaches in India have been of a very ancient origin.

The evolution of these approaches started with Hindu medieine 1500 B.C. ago and was

expanded and spread te other parts of Asia like China, Korea, IndoCh{na, Thailand and

eventually Japan by Buddhist medicine in 510 B,C,

The Buddhist rnedicine as originated from the teaching of Lord Buddha and completed

by Jivaka spread to the whole of Asia by Buddhjst monks andi with the spread of Bud- dhist religion, Philosophy, science, religien, spiritualism and culture merged through the time and great- ness of people to make Hindu Buddhist medicine a holistic one, yet based on biopsychoso-

cial and ecolegical concept,

ln this paper nenpharmacological approaches of Hindu Buddhist rnedicine is described v,-hich can be of significant therapeutie benefit in the management of psychosornatic dis-

eases.

I･Iindu Buddhist approaches imparts information and knowledge concerning the measur- able structure and powers of psyche. Hindu approaches clarify the processes by which experiences are apprehended, assimilated, interpreted, and comprehended while Buddhist

approaches eradicate the cause of sickly spells, dream of ignorance, and thus to make possible the attainment of serene awakened perfection. The combind approaches of two ancient religiens help us to assimilate the foundarion of our being without which everything remains stressful and empty. The combined and

cohesive approaches produce the state of utter consciousness super-rationally and open the door of self which is composed of spirituaL physical and emotional joy, Psychosonnatic diseases are pathological expressions ef biological, psychic and social pa-

rarneters of health and illness whereas Hindu Buddhist approaches show the way to bind

closcly the normal interrelationship of the above.

The increasing uses of , Morita, Zen, Monl{o, Mo･he-zhi-guan, Nai Kan and Kenpo

iherapies in psychosomatic disorders are consistent and successful examples. Vyasa, , Bodhidhara, Chih-i, Morita with their teachings have harmonized the physlcal, spiritual and ernotional parameters of hurnan life, T' his paper will discuss in detail the importance of Hindu Buddhist approaches in psycho-

sornatic disorders.

.- . t.-..... -. .-.. rr...... t. ...- ....r-..-.-.. * W. H. O. & A. C. P. M. Professor in Psychosomatic Medicine & Psychopharrnacology Programme Director, Hamilton Psychiatric Hospital, McMaster Unlversity, P. O. Box 585, Harnilton, On- tario, Canada

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The Hindu Medical System evolved about 1500 B. C, Ayurvecla. It is interesting to note that the chapter

when the veda of Iong life or was written, of in this book was called Bhutavidya and

Witheut any doubt, Hindu medicine cleveloped inde- psychiatrists were called Bhutavejja.

`tLietard"r} pendently and according to two hundred The fameus books of medicine that came out of these

and thirty authers and five hundred titles are availa- combined approaches were Jatakas, Milindapanho,

ble today. Visuddhimagga, Anguttarani-Kaya, Saddharmapun-

Famous books of Hindu Medicine are Ayurveda, darika, Lalitaristara, Diryaradana, Buddhacarita,

Charaka-, Susruta-Samhita, Navanitakam, Ag- Saundarananda and Mahavihhasa Sastra. The great

nivesa, Kausika-, Astadhyayi, Mahahhasya and physicians of this era were Asragosha, Parsva,

Manu-Smiriti while famous sages physicians were Vasurnitra, Nagasena and Nagarjuna.

Dhanvantari, , Bhagwata, , Susruta, Most of the abeve books were influenced by Mahaya-

Panini, Patanjali, Vyasa and Jivaka2-3'. Jivaka was na doctorine except Milindapanho which follows Hi-

zhe physician who originated, cembined, articulated nayana School of Buddhism, This medicine spread

and homogenized the Hindu and Buddhist approaches to China and Tibet by the write-up of Nagarjuna

into one;for the benefit of all human beings. It is and Knmarajiva from the ls2 Century A, D. to 405 A.

worthy to note that Jivakawas the personal physi- D. Buddhist monks frorn India then planted this sci-

cian of Lord Buddha and travelled far and wicle ence of rnedicine to Southeast Asia.

under many names. In Egypt he treated reyal the The interesting proof of this is apparent frorn

and established science of "Bower's family in Thailandhe the Manuscript" fo-nd at Kuchar in Chinese "Kurnarabhacca"2).

medicine under the name of Turkestau in 1890 by Lt, M. Bower. This manu-

It is also important to understand that Lord Buddha script belonged to 400 A. D. and is a documented

was very much infiuenced by Jivaka and in his reli- record of Ayurvedic rnedicine. This beok was writ-

gious teachings, rnuch of Jivaka's terrninology and ten in birchbark in Gupta () Script and de-

thinkings were expressed, Perhaps the tradition of ciphered and transcribed by Dr. A. F. R. Hoernle in

having a good knowledge of medicine and hygiene 1912. Medieopsychological ideas are found in all of

in Buddhist monks started from then on. these books and in most books the chapter is written

Buddhism, after the death of Lord Buddha in 544 B. as Buttavidya.

C. and with the conversion of Ashoka the Great, be- Susruta was the first one to describe in his book the

"state came the religion", The combined medicine occurrence of psychesomatic diseases. He writes,

"Passions of Hindu Buddhist teaching reached its golden era and $trong emotions rnight cause not only for during the regirne of Ashoka the Great and for the mental diseases but rnight even be responsible first tirne in India, hospitals for the treatment of hu- certain physical conditions".

man diseases were established throughout his empire. Basically Hindu-Buddhist medicine derives their psy-

Ashoka the Great was the first king of his tirne to chological theories on the cambination of theology

build a hospital ior the treatrnent of animals, He ancl philosophy of life and human life. In all its

forms it flows series of links in a long chain of also established the gardens of medicinal plants and as a thus the concept of Buddhist rnissionaTies were sent abroad, one of their natural functions, explaining

irnportant duties being to serve and nuT$e sick peo- psychologica] abnormalities. the ple. These Buddhist monks usually carried with The phenomenon of spiritual migration covers "ecstasy them the handbooks of rnedicine, pharrnacopoeia and various states of life which fiuctuates from

nursing which helped them enorrnously in winning to stuporous conditions" causing loss of living part- the love and affection and respect irom people far nership between soul and body. The ideals oi con-

of and wide. In 544 B. C., after the death of Lord Bud- templative pantheism is caused from the eontempt the dha, the first Buddhist Samgiti was held in Rajagraha death which is so clear in folkloreef Teuton,

Thus for these races,

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capacity to control, desire to achieve calmness with Karma is another vital aspect of Buddhism, Accord-

spiritual means is not only desirable but essential for ing to this doctrine, the whole phenomenal ttniverse attaining Nirvana. is perceived to be an effect corresponding to previous

Hindu-Buddhist appreaches imparts inforrnatTon and thoughts. speech and physical aetiens of all living be-

knowledge concerning the measurable structure and ings, The three forms of Karma, namely action of

powers of psyche. body, speech and thought can be embraced under the

`tmind Hindu approaches clarify the processes by which power of rnade bodies".

experiences are apprehended, assimilated, interpreted Shakarnuni Buddha, at the time of his death, and in

ancl comprehended while Buddhist approaches eradi- his final teaching to his disciples mentioned the need

cate the cause of siekly spells, dream of ignorance of transformations of conseiousness, purification of

and thus to mflke it possible the attainrnent of serene mind and realization of the absolute as Lord Bttd-

awakened perfection. dha himself did.

Combined approaches of two ancient religions help Lord Buddha reminded us of fottr holy truths (Shitai) ;

us to assimilate the foundatlon of our being without namely, Truth of Sorrow (Ku), Cause of SorTow (Ju),

which everything remains stressful and empty. The Extinction of Sorrow (Metsu) and the Way to the

combined and cohesive appreaches produce the state Extinction of Sorrow (Dou). Thus the rnaster simpry

of utter consciousness super-rationally and open the wished us to set in order body and mind by Karma

door of self which is composed of spiritual, physical forrnation$. The eight fold parts of life therefere and ernotional joy. aecording to Lord Buddha include : 1) right inten- P$ychosomatic diseases are pathological expressions tions, 2) right speech, 3) right effort, 4) right con- ef biological, psychic and social parameters of health centration, 5) right mindfulness, 6) right conduct,

and iliness whereas Hindu-Buddhist approaehes show 7) right views and 8) right livelihood`･5',

the way to bind closery the normal interrelationship The combination of Hindu and Buddhist approaches

of above. thus bring eut the continuity of body, soul and mind

Hindu approaches of psychosomatic disorders magni- with their three natural prepositions of human beings

fies the presence of soul in body with qttalities of and lead us to absoluteness, attainment and nirvana

morality, justice, pity, happiness, misery of con- by the know;edge of four holy truths and by the

tinual desire and lust, of anger, ioll}r, arrogance route of eightfold holy paths of life. and ignorance, of energy, breathing, rejections, will The success of these approaches in psychosomatic dis- and understanding, and of judgment, memory, know]- orders have preduced rnany admirable proven and

edge, effort and sensibility, Therefore, the com- suecessfu1 therapies and the importance of these will

bination of soul and body produces three main dif- be described now in brieL

ferent prepositlons of human beings and they are Satwa guna (geod qual{ty), Raja guna (quality of YOGA disease) and Tama guna (quality of darkness).

Satwa guna denetes knowledge, happiness, holiness, The yoga system traditionally belongs to six systems

`sad-darsanas' faith and understanding. Raja guna signifies desire, or of ancient Hindu philosophy. Com-

industry, love of gain and commencement of work, plied comprehensively by Patanjali, the system of but if these qualities are in excess then unhappiness yoga forms a bridge between the philosophy of an-

results. eient India and the fully developed Buddhism in the

Tama guna is indicated by a want of energy and love transcendental dirnension of spiritual consclousness.

of retirement, secrecy, sensualness, slothful and self- The yogic approaches thus are inner urges of self ishness. evolution and can act as a vehicle for suecessfully

The essence of Buddhist approaches lies in the power controlling the pathological expression of biological.

"mind of producing made bodies". The doctrine of ps}tchic and social parameters of illness. Of today's

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multiple yoga sects the irnportant Qnes are as fol- aware of only one,

lows:1. 7. Dhyana-concentTated meditatien er effort to

Kriya-Yoga-is a preparatory yoga and enables direct the full impact of consciousness upon the a person to measure his capability in the light self, beyond any memory or ego, of his desire to attain SAMADHT (perfect absorp- 8. -Transcendental superconsciousness or tien ef thought in one object particularly in the perfect absorption of thought in one object thus "apprehensive light of one's troubles7'(KLESAS), getting total release from boncls of the world.

2. Karma-Yoga-provides the means to attain en- At the present time Yogic approaches based on lightenment through banal social activities. Hatha, ancl Raja Yoga are inostly used for

3. Hatha-Yoga-One of the most popular sects the treatment of psychosomatic diseases. The widely

where by attainment of higher self is achieved used paths for therapeutic purposes are:

physical, physiological and psychological train- a) Asana-Lotus, Cobra, Locust, Stretch, Bow Head

ing. Here, cernplicated bodily arrangements Knee, Twist

are practices for therapeutic purposes amongst b) Pranayama-like Recaka (out breath>, Puraka

many others. (in breath)

c) Dhyana-in the continuous 4. -Yoga-Here, one professe sthe complete reality faeilitates "Dieties". towards the or higher self veneration of personified Deep emo- flow of mind goal

or state tional involvement is the most important criteria d) Smadhi-is the vehicle of perfect unison

for the success in this sect. of attainrnent,

5. Jhana-Yoga-Philosophical conternplatien forms Rationale for the use of Yogic therapy the basis of achieving enlightenment･. in psychosomatic diseases 6. Mantra-Yoga-Special and sacred words are

CHANTES as principal exercise, MANTRA is The above described paths of yoga that helped the

cleep a clevotionalincantation. individual in integrating the personality and steady-

7. Raja Yoga-Most popular sect for use as a ing the mind by changing the attitude and motiva-

therapy tool. Emphasis here is on attaining tion by developing health and correct habit and by

mental development, rnental self-control by men- modifying priorities and values of earthly life,

tal practice, Breathing exercises help in b{oenergy eontrol,

8. Tantric Yoga-Utilizes the rnystic but physiolo- then stabilizes emotional upheaval of illness, Yoga

gieal notions of increasing the psychic power Asanas manipulate nervous system and divert bedy

"KUNDALJNI" based on power called which is energy te establish the equilibrium of physical, rnen-

awakened and brought to SAHASRARA center. tal and spiritual aspect of the individual's life, Yoga

The1.2,path of yega is eightfold : hygiene not only removes the habit of unhealthy nu-

Yama-or abstentions trition but also establishes horneostatic balance.

one of the early of -auxiliary virtue or moral purification Krusen6)known as fathers phy-

and avoidance of meral infarction sical medicine has credited yoga posture exercises as

3.4.Asana-meditation postures a means to correct spinal slumping and thereby im-

Pranayama-control of vital breath by sinus of prove the respiratory capacity, -exerclses Therapeutic uses of Yogic approaches 5. PratyEhara-channelization of mental activities,

Here one withdraws his attention from his per- In spite of many years of sporadic therapeutic use of ceptual cognitions. He may see but does not yogic approaches, it is recent years when a long

look, he may hear but dees not listen. overdue effert is being carried on to establish these

6, Dharana-concentration of mind or capability as a systernatic cure method. Many scientists have

of focusing on even fewer objects until he is made these efforts, and important ones are Gardei),

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"The scientists of Yoga Institute Bombay"S･9), lke- feedback thereby decreasing sornatic and psychic

miiO･ii), GoyecheiO･ii). Gellhorni2-i3) and Ericksoni4). awareness. Besides, pharmacotherapy not only clis- The recent literatures of above scientist$ indicate turbs homeostatic rebalancing but also decreases

that yogic appreaches as deseribed earlier can be suc- motivatien and self insight.

cessfully used in the management of: Zen Therapy

"Zen" a) essential hypertension The word cornes from the sanskrit word

`CDhyana" "Chan"i]. b) migraine as well as frem the Chinese work

"Medita- c) peptic ulcer The simple meaning of all three words is t)r d) chronic sinusitis tlon ,

e) intractable pain Lord Buddha preached that meditation not only wicl-

f) anxiety reaction ens the range of our spiritual awareness bu[ also adds

g) anxions depression reaction one or more dimensions to our actual existence by

h) gastritis awakening our psychic and supernatural gifts. Lord

"`Nanda i) rnucous colitis Buddha himself explained to the Fair" the j) cervical spondylosis e]ementary essentials of Zen therapy in Maghadha.

k) bronchial asthma From India Bodhidharma introduced Zen school in

1 ) rheumatisrn China 1500 years ago and through the Chinese route m) headache, and Zen school arrived in Japan via Korea and was con- n) personality disorder, fined within the Budclhist religious people.

Japanese Zen is divided into two main sects : Essentials of methodology te be used a} Rinzai Zen-Here the irnportance is given to "Koans"i5). Start with gradual but systematic trainings of Asana, wrestle with

Pranayama, Dhyana, and Smadhi with simplistic The prirne function of Koans is to sen,e as the me- orientation and guidance. Every individual is advised dium through which the understanding can be in the beginning to practice by himself er herself reached to attain spiritual enlightenment or satori.

until they become comfortable with practice. Simple Many Koans are based on actual incidents in the

verbal interaction by an instructor is needed either lives of Zen masters and relate to the answers the

for yoga techniques or relevant problems around the masters gave to rnonks while others are rneant to

practice diMculties. explain Zen teachings, Koans often contain layers

of meanings that can be exposed deeper and deeper Relationship with other therapies in study. Koans are thus like well-equipped learning

which themselves Yogic approaches emphasize somatopsychic function- stores in Zen $tudents can train

"await ing of a person in the present mernent and is not and enlightenment".

coneerned with past psycholegical history and thus b) Soto Zen-This was introduced in JaDan in 1127

"Do-gen". is quite different than many of the present day psy- by the great teacher

"enlightenment" chotherapentic techn{ques where past psychological The practice ef is the nucleus of

history dictates the significant direction of the ther- sects objective and Koans are not the means to at-

"The apy.Yogie tain. According to this sect, Buddha nature is

therapies are based on self regulation of the ever present, net something to be attained or wanted

patient whereas pharmacotherapy or most of the but only to be realized". Remember, the ernphasis

psychotheraples foster dependence either on the is on only to be realized, not te await enlightenment,

physician or on the drug. Zen therapy came into the armamentarium of thera- Thus pharrnacotherapy or psychotherapy should not pies in 1948 and since then many research activities

accompany tbe yogic therapies. Tranquilizer or anti- have taken place to confirm its significacant success

depressants reduce the proprioceptive stimulation in psychosomatic disorders, The indications of this

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therapy has been in neurosis, parsonality disorders, In India and from the 7th century onward in Japan tension stages, peptic ulcer, irritable colon and tem- incenses have been considered as a source of increas-

per dyseontroL ing purification around the environment and in these

The Sixth Patriarch of Buddhism defined the word cases, used as rnedicine. Zen school has given these

:`Za" as outwardly to be in the world of good and rituals of incense as a proper importance as has been

evil yet with no thought arising in the heart while fot Hindu ceremony.

Zen means inwardly to see one's own nature and not Hasegawai6) has utilized the incense rituals for treat-

`"self to move from this is meditation with it and ing the p$}'chosornatic disorder in old aged patients. observation". Here, the patients in groups of five or six eeme out

The therapy process of Zen involves: and smell the lncense provided, thus producing a mind a) tension releasing stability of body and sense of relaxation in them. This therapy caught

which progresses to my eyes because in Bihar, Hindu priests use a similar b) stage of integration of body and mind incense ritual to produce relaxed atmospheres during

c) stage of concentration rellgious cerernonies.

d) stage ef mditation, Morita Therapy

It is essential to differentiatethe Zen meditation form This therapy was developed by Dr. Seima Morita-

other forms of meditation. Bodhidharma described It has its root in Zen Buddhismt7'. The rnain indica-

[`Shin- Zen meditation as a meditation where Samadhi is tion of this psychetherapy is in patients wjth reached without even the presenee of any thought keishitsu"iS) (ob$essive compulsive disorders) or in

and the border of mind and body thus forcing out a term of hypochondriacs. The characteristics of

the diserepancybetween conduet and consciousness SHINKEISHITSU are :

disappear, The whlch we attainment of one mind by a) absolute bed rest all are awakened to truth is thu$ reached. To quote b) light work period "O Bodhidharma Monk when each believe that you c) heavy work period yeu are the Buddha mind is no other yourself your d> life training period. than Bucldhamind". Thtts the meditation brings the A direct approach to stlmulate ¢ enstructive forces "Enlightenment next stage of or satori", within the patient is preferred over the ebstructive Satori is thus seeing ownself as Budidha Lord where and pathological confiicts of his personality, The all of the world are united and realiza- phenomena absolute rest period makes the patient ready to face tion of suprerne of mind is attained. Fear, peace his own problerns which he does by means of diary. doubt and sorrow disappear and one feels himself the Emphasis first is given on creative effects of nature

true part of Lerd Bttddha. For the therapy of psy- which leads into the attitude of acceptance.

ehosomatic disorcler this of attainment peaee can give According to KurokawaiS) the indicatiens of Morita

any the feeling of: patient therapy are the following psychosomatic disorders :

a) self realization 1. irritable eolon syndrome

b) self confidence 2. chronlc gastritis

c) se!f achievement which thus will lead him into 3, anorexia nervosa

light, light of healthy spiritual condition around 4. myalgiac

himselL 5, bronchial asthma

The above is the basis of success of Zen therapy in 6. depressive state

psychosomatie disorders. 7. paroxysrnal tachycardia

Monko Therapyi6) 8, rnigraine

Like , Buddhist religion has propagated the 9. irritable bladder

valtte of incenses in worship in rneditation and in 10. vegetation syndrorne. home,

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Mo-he-zhi-guan Therapy'9' This therapy can be used not only in treatment but

This therapy originates frorn the same narne of the prevention of psychosornatic disorders and cornmon

Mahayana book written by the farnous Chinese Monk syndromes benefited by this therapy include anxiety, of the sixth century, Chih-L W'ith the translation neurosis, peptic ulcer, irritable colon, chronic gastri-

"" of more and more (canons) of Buddhism in tis. This therap}r rerninds us that the state of mind

Chinese and Japanese languages, the real meaning ef and the way of life are responsible for either disease sutras in helping people to lead more humane, happy or cure of disease and total realizatien of cause

and spiriLual lives becarne very apparent everywhere, always helps.

Lord Buddha and many other sages like Naga- Kenpo Therapy!O)

arjuna, Jivaka, Chih-i also believed that everything This very old art which originated in India 6000 years includin.rr Zi Sheng (a life including medical treat- ago helps in unification of consciousness, and in-

rnent, hygiene, social and spiritual aspects) is Bud- creases the cerebral circulation and concentration thus

`CPrirnary dhism. Aecording to Mo-he-zhi-guan, ways" providing human beings with the capacity of healthy

are the ru]es of Buddhism to rnaintain mental and mental activities. The healthy mental activities are health xxrith The physicai along preventing diseases. important for self control as well as self confidence,

other ehapter dealswith etiology and therapy of dis- In India, the Kenpo therapy was utilized in older

"conternplation eases and is called of the process of days b}r Buddhist monks for defending themselves diseases". form attacks, At the time of Shakyamuni, this art The primary ways include five rules. already was a part of defensive er martial art. Bhod- The first rule consists of arrangement of clothes, food hidharma, the originator of Chinese Zen school took

and companions. this art to China and he preached from Sungshan- The "Zazen second rule is a very vital oneness. The third shaolinssu temp]e in Henau the Art" and

`[Etkin rule is suppression ef five diseases arising from the Art".

five sense ergans. Kenpo disappeared from China but was carried to The fourth is discarding the five obstacles of the Japan and now there are two schools which teach rnind; like anger, laziness, ignorance and greed, ShorinjL Kenpo and Juji Kenpo by Mr, Doshin Seh deubt.The and }vTr. Ternjin respectively, last rule is adherence to five , namely It is very interesting to note that the art of Kenpo

"Keimyaku wisdom, concentration of mind, active will, convic- depends on No Riho" (the theory of blood tion and effort. patient and vesseTs). Kenpo is still used in Southwest India The conternplat[on of disease precess provides us for the treatment of fear, phobia and poor self

with causes of dlsease, and sirnple as they appear, confidence. By developing self confidence and self

they are veTy vital of everyday life ; for exarnple, control this therapy can help the Iow esteem neurot- misconduct in eating and clrinking, clisorder of four ics.

elements. mental illness, disorder of centrar organs Naikan Therapy2i)

and Karrnan, The nucleus of this therapy lies in: Naikan therapy was diseovered by a Buddhist gentle- a) remeval of cause if known rnan Mr. Ishin Yoshimoto 36 years ago. This therapy therapy b) drug takes its roots in ascetic exercises of the Buddhist

c) meditation, and `Cself sect and consists of reflection".

d> willingness in change. Two stages are in use for this therapy: The actual processes involved in therapy are: a) the first stage includes the massive practice of 12

1) breath control to 15 hours a day for 7 days, and this $tage moves

2) therapy suggestive into the second stage of

3) therapy, insight reality and b) subsequent application of therapy for 1 to 3 heurs 4) concentration of mind. everyday.

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Discussion see in Yoga and Zen,

The Hindu rnedicine and Buddhist rnedicine are not Let my closing remarks echo Lord Buddha's own

only very closely connected, but Hinduism was, in the word:

first place, the systern in the midst of which Bud- By faith the blood is crossed

dhisrn originated. Onecan say Hinduism is the moth- By wakefulness the sea

er of Buddhism. Buddhism took frorn Hinduism By vigor ill is passed

the belief in rebirth, Karma cosmological rheories, By wisdom cleansed he (Lord in Samyutta Nika-

but the system of salvation remained different. ya"), "It rn the same way, the Buddhist medicine has its origin Elder Sariputra the 's generar sang is

in Ayurveda. The essentials of Yoga were accepted, not death, it is not life I cherish

though more were added and a few weTe modified. I bid my time in mindfulness and wisdom stepped"･

Zen therapy is boorning in Japan as well as Morita In summary, let us rernember Rahula Bhaclra's

and many other therapies described above, but they werds:

"By are a product of perfect symbiosis of Hindu and Bud- rny praise of perfect wisdom dhist beliefs, approaches and philosophy. To that All the rnerit I may rear end let's not have any doubt. Let that make the world devoted

Not only did the medical symbiosm take p]ace in the To this wisdom without peer". psychosomatic field but in surgery, mdieine References and all branches of medieine. Hinduism and Bud- 1) Lietard GA: Le Meclecin Charaka, Le Ser- dhism have produced an,excellent rneaningful and rnent des Hippocatistes et Ie Serment des Med- human saving symbiosis. ecins, Hindous-Bulletin de L'Academie de

1987 Modern rnedicine keeps much for the curative med- Medicine, Paris,pp 565-575, 2) Mitra J : History of Indian Medicine from pre- icine, less for preventative but always the basis Mauryan to Kusana Period. Villa Press, remains on mateTialism, In cornparison, Hindu Bud- Varanase, 1976 dhist approaches stress preventive, curative aspect 3> Wise TA: Community of Hindu Systern of

equally but the total control of the human mind and Medicine. APA Oriental Press, Amsterdam, Reprint, 1981 body through spiritualism. There the path of enlight- 4) Thoma$ EJ : The History of Buddhist Thought. enment or satori attracts by a people giving people Reutledge and Kegan Paul Ltd, London, 1963 chance to live rnore positively with a stronger rnind 5) Conze E: Bttddhist Scriptures, Penguin Book,

and body to overcome illnesses. 1973 6) Krusen FH (ed) : Funda[nentals of Therapeutic Western psychiatry's psychotherapy focuses on ra- Exercise, tionalizing the superficial eauses of psychosomatic 7) Garde KK: Principles and Practice of Yoga disorders and hopes the development of insight will Therapy. DB Taraporevala Sons, Bombay, 1972 8) Medical Reports of Diseases and Cures. Yoga occur in the patient which wM eventually result in Inst Vol IX, July 1954 the control or cure of the disease concerned. 9) Study of Clinical & Medical Research in Yoga. In contrast, Hindu Buddhist approaches have pre- J Yoga Inst Vol XVI Nov 1970 duced dynamic psychotherapies which do not live 10) Goyeche JRM: Psychosomaties, somatopsy- chics and tracendence. Ikemi Y, ed. Self Con- alone in speeches but in actions of the body, soul trol. East and West, Nishi Nippon Sirnbun and mind. Co, Fukuoka, 1977 (tn Japanese) The understanding of underlying causes are not only 11) Goyeche JRM, Ikemi Y: Yoga as potential Asian Med 20(2): heard but felt and understood with strength of spir- psychosomatic therapy. J 26-32, 1977 itual purification. Reasoning is not based on the 12> Gellhorn E: Motion and ernotion. The role of basis of today but past and future are coordinated propriception in the physiology and pathology with the present to airn at the result without relapse of the ernetions, Psychol Rev 71:457-472, because it becornes the part of self and soul, as we 1964

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ユ3） Gellhorn E ： Ftlrther studies on the physiology 18 ）KurQkawa N ； Morlta Therapy in Psychosomat− and pathophysiology of the central nervous ic Medicine．4th Congress of ICPM ， Kyoto，

． PsychQsomatics 740− 1977 system 10 ： 103，1969 pp 742， ユ4）Erickson DJ ： Breathing exercises for asthmat − 19＞Nagura M ： Buddhist Doctrine of Mo −he −zhi − ic． in 6） guan and Psychosomatics ．4th Congress of − ： classics and ユ5）Sekida K Two Zen ．Mumonkan ICPM ， Kyoto， pp 729 731， 1977 Hekiganroku． Weather Hi11， TQkyQ 20＞lshida Y ： Psychosomatic Consideration of − ユ6） Hasegawa ： Psychosomatic diseases in the aged Kenpo ．4th Congress of ICPM ， KyotQ pp 729 in the field of gynecology ． J Jap Psychosom 731， 1977

Soc ユ4 ： 96−・102 1974 21 Yokoyama S ： AFollow −up Study of Naikan ， ） ・ ユ7）Akihisa K ： Morita Therapy ， A Japanese Ther Therapy ．4th Congress of ICPMI ，Kyoto pp − − apy for Neurosis． Am J Psychoanal 13 ： 31 37， 125 127， 1977 1953

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