An Introduction to Tibetan Medicine by Dawa Norbu

By Dawa Norbu

An advent to Tibetan medication

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Pa); (6) the womb, which is the vessel that collects (the blood and semen) (gsogs, pa'i. snod. bu. e. vulva, which is the place to obtain (len. pa'i. gnas. padma'i sgo), and (8) the stamen and petals of the lotus, which is the path of movement (rgyu. lam. padma'i ze'u. hbru). These twenty-four categories make up the fundamental substances that go into ceremonial medicine. The first eight are made into pills (ril. bu) and sometime just offered. The second are offered symbolically by an offering cake (gtor.

More often than not he is not only the charismatic priest who calls the divinity into the ceremonial circle5 but is a master of the ancilliary sciences as well. ~ h e ' N e w a rhierophant differs from most of his Tibetan counterparts in that his lineage is continued through caste marriage and the begetting of sons. And although the Tibetan community does not seem to be castelike, the hierophants are geographically, educationally and morally elevated above the people. The main point is that in both communities the selection of the hierophant, whether it be birth or metaphysical processes, is carefully controlled through tradition, for without this control Vajrayana Buddhism as it still exists today in Nepal and some parts of India could not exist.

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.

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