Inpsychosomaticdisorders

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 approaches have of a very ancient origin. Abstract The psychesomatic in India been evolution of these approaches started with medieine ago and was The Hindu 1500 B.C. expanded and spread te other of Asia like China, Korea, IndoCh{na, Thailand and parts eventually Japan by Buddhist medicine in 510 B,C, The Buddhist rnedicine as originated from the teaching of Lord Buddha and completed spread whole of monks andi with spread of by Jivaka to the Asia by Buddhjst the Bud- religion, dhist science, religien, spiritualism and merged and Philosophy, culture through the time great- of to make Hindu Buddhist medicine a holistic one, on ness people yet based biopsychoso- cial and ecolegical concept, ln this paper nenpharmacological approaches of Hindu Buddhist rnedicine is described of v,-hich can be significant therapeutie benefitin the management of psychosornatic diseases. I･Iindu Buddhist approaches imparts information and knowledge concerning the measurable structure and powers of psyche. Hindu approaches clarify the processes by which interpreted, experiences are apprehended, assimilated, and comprehended while Buddhist dream ignorance, approaches eradicate the cause of sickly spells, of and thus to make possible the attainment of serene awakened perfection. help to The combind approaches of two ancient religiens us assimilate the foundarion everything remains and empty. of our beingwithout which stressful The combined and cohesive approaches the state of utter consciousness super-rationally and open the produce emotional door of self which is composed of spirituaL physical and joy, are expressions ef and social Psychosonnatic diseases pathological biological,psychic pa- rarneters of healthand illnesswhereas Hindu Buddhistapproaches show the way to bind closcly the normal interrelationshipof the above. The increasing uses of Yoga, Morita, Zen, Monl{o, Mo･he-zhi-guan, Nai Kan and Kenpo iherapies in psychosomatic disorders are consistent and successful examples. Vyasa, with their teachings the Patanjali,Bodhidhara, Chih-i,Morita have harmonized physlcal, spiritual and ernotional parameters of hurnan life, importance Hindu approaches in T' his paper will discuss in detail the of Buddhist psychosornatic 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 ,lifiE-1992 l# fi A･za 32 ,v.E ee se NII-Electronic Library Service JapaneseJapaneseSociety Society of Psychosomatic Medicine 418 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 Ayurveda was written, of psychiatry 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-Samhita, Susruta-Samhita, Navanitakam, Ag- Saundarananda and Mahavihhasa Sastra. The great nivesa, Kausika-Sutra, Astadhyayi, Mahahhasya and physicians of this era were Asragosha, Parsva, Manu-Smiriti while famous sages physicians were Vasurnitra, Nagasena and Nagarjuna. Dhanvantari, Atreya, Bhagwata, Charaka, 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 (Sanskrit) 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 The medicine occurrence of diseases. He writes, came the religion", combined psychesomatic "Passions of Hindu Buddhist teaching reached its golden era and $trong emotions rnight cause not only for during the regirne of Ashoka the Great and for the mental diseases but rnight even be responsible first tirne in India, hospitals for the treatment of hu- certain physical conditions". man diseases were established throughout his empire. Basically Hindu-Buddhist medicine derives their psy- Ashoka the Great was the first king of his tirne to chological theories on the cambination of theology life human life. In all its build a hospital ior the treatrnent of animals, He ancl philosophy of and forms it flows series of links in a long chain of also established the gardens of medicinal plants and as a thus the concept of Buddhist rnissionaTies were sent abroad, one of their natural functions, explaining irnportant duties being to serve and nuT$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 loss of living nursing which helped them enorrnously in winning to stuporous conditions" causing part- body. The ideals oi con- the love and affection and respect irom people far nership between soul and is from the eontempt of and wide. In 544 B. C., after the death of Lord Bud- templative pantheism caused the dha, the first Buddhist Samgiti was held in Rajagraha death which is so clear in folkloreef Teuton, Thus for these races, <Bihar) and Tikiccha was the term used to replaee Hindu, Chineseand Japanese. Jptfiee･1992 ff 6H .ee 32 ts ee 5- NII-Electronic Library Service JapaneseJapaneseSociety Society ofofPsychosomatic Psychosomatic Medicine 419 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

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