Ayurveda - what is it? Ayurvedic medicine. Delicious Ayurvedic salad with fruits and nuts. The art of healing with philosophical overtones

Ayurveda is a system of ancient Indian medicine that originated about 6,000 years ago, translated from Sanskrit as "the science of life" and is considered an upaveda (additional) one of the four Vedas - Atharva Veda. The disease in a person begins when the balance of the three doshas - Vata, Pitta and Kapha - is disturbed in the body, toxins and toxins accumulate. A person is considered healthy when the doshas are in a balanced state.

This is the oldest system of medicine available today, proven by the experience of many thousands of doctors who have relieved diseases and suffering over many millennia, great amount patients. The goal of Ayurveda is to achieve the health of people through finding harmony and balance.

Ayurveda, unlike Western medicine, makes a person healthy, and does not fight any specific disease. Prevention plays a huge role in it. To achieve the health of the entire human body, it is necessary to achieve physiological and mental balance, harmony of thoughts, understanding the laws of nature and spiritual development.

European medicine best copes with acute diseases and injuries that require immediate, sometimes surgical, intervention. Westerners mainly suffer from cardiovascular diseases, rhinitis, obesity, arthritis, various types of tumors, sick psyche - the consequences of repetitive stress, drug addiction, alcoholism and some other diseases. Indian medicine Ayurveda is a complex system of knowledge in which one of the main medicines is the correct behavior and lifestyle. Healing is carried out with the help of plants and minerals, yoga and meditation.

According to ancient Indian philosophy, matter consists of five primary elements - panchamahabhut: earth (prithvi), water (jala), fire (agni), air (vayu), ether (akasha). Based on the combinations of panchamahabhutas, doshas are formed - these are pathophysiological factors that support the human body like corner pillars that support a house.

Doshas in Ayurveda Ether and air form the Vata dosha, which is responsible for inhalation and exhalation, movement, circulation of various substances in the body and excretion of decay products.

Fire and water form the dosha of Pitta, which governs vision, digestion, heat production in the body, flexibility, cheerfulness, and intelligence.

Water and earth form the Kapha dosha, responsible for splendor, joint work, courage, endurance, stability, resistance.

Basic principles of Ayurveda

Ayurveda formed the following doctrines. For each element, there is a balanced and an unbalanced state. When Vata is balanced, a person is energetic and creative, but when he is too mobile, he tends to experience anxiety, insomnia, dry skin, constipation and difficulty concentrating.

When Pitta is balanced, the person is warm and friendly, disciplined, and a good leader and speaker. When Pitta is out of balance, the person becomes obsessive and irritable, and may suffer from indigestion or inflammatory conditions. When Kapha is balanced, a person is pleasant, reliable and stable, but when Kapha is out of balance, there may be a feeling of lethargy, a tendency to overweight, sinus congestion.

An important goal of the "science of life" is to determine the ideal state of balance of the doshas in the body, to determine when they are out of balance. Restoration of a balanced state is carried out through the use of diet, herbs, aromatherapy, massage, music and meditation.

Origins of Ayurveda

According to legend, Ayurveda was part of the revelation of the holy sages, who gained a comprehensive knowledge of the universe about seven thousand years ago. The Vedas indicate that Brahma told the secrets of medicine to Daksha, one of the demiurge gods.

Daksha, in turn, passed on the knowledge to the divine Ashwin twins, who became "great healers" and later presented it to Indra. Indra passed on his knowledge to his disciples, including Bharadvajaya, one of the seven Indian sages.

The legendary progenitor of Ayurveda is Dhanvantari, an avatar of Vishnu mentioned in the Bhagavata Purana and the Vedas. The Hindu cult of Dhanvantari is associated with prayers for health. He is credited with having knowledge in the field of surgery, herbal treatment, the antiseptic properties of turmeric, the ability of salt to heal wounds.

The influence of Ayurveda on the medical traditions of other countries

As one of the oldest medical systems, Ayurveda has big influence on the development of Arabic and European medicine. Even in ancient times, Indian medicinal plants were transported by sea and land trade routes to Parthia, the countries of the Mediterranean and Central Asia, the basins of the Caspian and Black Seas, South Siberia, and China. The main export items were nard, musk, sandalwood, cinnamon, aloe and other plants and incense.

Ashtanga Hridaya Samhita, written in the 4th century BC. BC e. formed the basis of the treatise on Tibetan medicine Zhud Shi. Ayurveda began to penetrate into the region of Tibet from the 7th century. AD, when personal doctor the ruler of Tibet, Songtsen Gampo, became one of the representatives of the Bharadvaja school.

During the heyday of the Abbasid Caliphate, there were many doctors from India working in Baghdad, some of whom were influential in the Caliph's court. Mathematical, medical, including pharmacological and Ayurvedic texts (among them Sushruta Samhita) were translated into Arabic in Baghdad at the end of the first millennium of our era.

It is likely that the Persian philosopher and physician Ibn Sina used the Arabic translation of the treatise (“Ashtankar”) when writing the “Canon of Medicine”. Subsequently, the texts of Ibn Sina were studied by European alchemists, whose works had a significant impact on the formation of European medicine and chemistry.

3.1 HISTORY OF AYURVEDA.

The ancient sages - rishis - during their time on Earth discovered that suffering and pain entered the lives of people. So they gathered in the Himalayas and meditated for a long time. As a result of this, their leader Baradwaja accepted knowledge of Ayurveda from the Absolute and passed it on to all the other sages orally. This tradition persisted for a long time, but 6000 years ago, the rishi Agni Vesa wrote a treatise on Ayurveda and passed the first of these texts to his student Charaka. Since then, these texts on Ayurveda are called Charakasamgita. Charakasamgita consists of three large and three small treatises. In them, Ayurveda is presented in the form of ten sections.

There are eight specialties in Ayurveda:

1 - Kayachikica - internal medicine.

1 - Shalakaya - knowledge from diseases of the head, neck, to the subclavian region.

3 - Shalya - surgery.

4 - Agadya - tantra - toxicology.

5 - Phutvidya - psychiatry.

6 - Kaumarbhritya - pediatrics, obstetrics.

7 - Rassayana - rejuvenation, strengthening the immune system.

8 - Vajikorana - how to give the system additional energy.

2. BASIC PRINCIPLES OF AJUHHREDA.

Based on the knowledge that Shakti - Prakriti - Nature gives birth to five tatvas, five primary elements, Ayurveda indicates that this Nature is based on three basic principles, the three main rulers of nature are Doshas. These three Doshas are formed from the interaction between the five primary elements. So, the first Dosha is called Vata, it is formed from the interaction of such primary elements as Space and Air. The second Dosha - Pitta - is a combination of primary elements - Fire, Water. The third Dosha - Kapha - is a combination of Water and Earth.

Vata - governs movement, vitality, breath and blood.

Pitta - governs Fire, bile, digestion, metabolism.

Kapha - governs structure, excretion and lymph.

These principles, individualized in each individual person, form the ten main types of Prakriti.

Thus, the main cosmic Primary Elements, the number of which is equal to five, are manifested in the human body as three fundamental principles, as three signs of Activity.

They were known in the Indo-Tibetan medical tradition under the name Tridosha. From Ether and Air, “body air” or Vata is born. Fire in conjunction with Water gives rise to "bodily fire" or Pitta. Earth with water forms body water or Kapha.

Three elements - Vata, Pitta and Kapha - are responsible for all biological, physiopathological and mental functions of the body, mind and consciousness. These three forces act both as the main component of the body and as a protective barrier against aggressive environmental factors, creating a normal psychological status of the body.

In the Tibetan medical tradition, these Forces are respectively called Rlung (“air”), Mkhris (“fire”) and Bad-kan (“water”). When these three forces are in perfect balance, the health of the body reaches its maximum. When these Three Forces are out of balance, disease develops.

The concept of the Three Forces, or "Tridosha", is very difficult to translate into the language of modern objective scientific concepts of the West, although understanding the essence of this model, according to many experts in Eastern medicine, should have a revolutionary impact on the improvement of Western medical theory in the future, not to mention on the development of practice, diagnosis and treatment in line with Eastern medicine.

Ancient Indian doctors believed that the Three Forces, Three Processes, Three Qualities-Energies perform their action constantly and immediately throughout the body, connecting different parts of the body and organs that are far from each other. The Three Forces are moving directly in everything and everywhere - in the tree, in the stream, and in every smallest particle of the human body. The movement of these three forces occurs in all organs and tissues, in every cell of the body. There is not a single place in the human body where all the Three Processes would not be constantly performed in their continuous interaction.

It is necessary to understand that the terms Watt, Pitt and Kapha are abstract concepts, complex constructs of the theoretical and applied model of Indo-Tibetan pathophysiology. They are of a complex systemic nature - a multi-level character both functionally and structurally. Therefore, at present they do not have an adequate interpretation in the language of modern pathophysiology, focused on the study of the relationship of certain specific functions with specific, clearly localized anatomical (organ or subcellular) structures. These Three Forces are systems that show signs of unity within the definition of each of them through a spectrum of functions and structural elements. And the causes of disease were considered in antiquity solely as violations of the harmonious unity of these regulating Forces.

It should not be forgotten that the Three Forces have not only a material-corporeal and subtle-energetic (“bio-field”) meaning, but also a highly-informational meaning, i.e. psychoenergetic. All Three Forces in their interaction cause highly spiritual processes in human consciousness. By the way, precisely because of its applicability, the concept of the Three Forces is actively used not only in medicine, but also in the psychosomatic practice of Yoga in the form of the concepts of “Prana” (in the narrow sense, one of the varieties of Vata), “inner fire” (one of the forms of Pitta) and “soma” (“life-giving nectar” - a form of Kapha, responsible for the energy supply of intuition and manifested in the base of the brain).

One of the most valuable ideas of Indo-Tibetan, ancient Ayur-Vedic and Yogic medicine, as well as Eastern Humanity in general, lies in the fact that all the wisdom of physiological, natural treatment has its full representation in the high spiritual spheres of human consciousness.

3. BASIC PSYCHOLOGICAL TYPES OF PERSON.

The first thing a doctor needs to do is to determine for each person his individual traits.

1 type - Cotton wool

Type 2 - Pitta

Type 3 - Kafa

Type 4 - Watt - Pitta

Type 5 - Pitta - Kafa

Type 6 - Pitta - Vata

Type 7 - Kafa - Pitta

Type 8 - Vata - Kafa

Type 9 - Kafa - Watta

Type 10 - Vata - Pitta - Kafa

Thus, with the help of pulse diagnostics, it determines which of the ten types a particular patient belongs to. Using the same pulse diagnosis, it determines the level of dysfunction in the human body. Further, based on the twenty approaches to treatment that exist in Ayurveda, he produces a treatment.

4. AYURVEDIC TREATMENTS.

1. The first method of treatment is the method of influencing the patient's consciousness. To do this, he is trained in a special technique of transcendental meditation, the result of which is the achievement of a certain degree of silence. This brings the patient to the attainment of Pure Consciousness - as a state of connection of the individual with the source of his being.

2. The second method is where premordial sound is used. These are the Vedic primary sounds that synchronize the entire human essence. Their doctors select them individually for each patient and recommend saying them to yourself or listening to a certain number of times a day to improve well-being.

The third method is intellectual, that is, they ask the patient to engage in self-knowledge of himself. Since the cause of the disease according to Ayurveda always lies in the errors of the intellect - (Pratya parade), therefore, having understood his wrong thoughts, actions, the patient gradually restores order in his nature.

4. The fourth approach is emotional. The patient is explained that the main emotion is bliss. Having revived the bliss in the patient, doctors achieve that they revive the point of transition of his consciousness into his material body. And this leads to the harmonization of biochemical processes in the body.

5. The fifth approach is language. The essence of this method is to choose the right words for this patient, which could inspire hope for recovery.

6. Sixth - Gandarvaveda. This is the use of special melodic sounds, melodies selected according to the time of day, which, like premordial sounds, restore harmony within a person, cause the prevention and treatment of diseases.

7. The seventh approach at the level of feelings. Every sense can be used for healing. So, sight is used for color therapy, hearing - for sound therapy (music therapy), smell - for smell therapy (various aromas), taste - herbs - diet therapy, touch - massage.

8. Eighth - pulse diagnostics. Using this method, the doctor not only establishes a diagnosis, but also produces a treatment based on the feedback principle.

9. Ninth - psychopharmacological integrity. It is a mental technique similar to autogenic training.

10. Tenth - neuromuscular integration. In other words, these are yogic exercises - asanas.

11. Eleventh - neurorespiratory integration or breathing exercises - pranayama.

12. Twelfth - physiological cleansing of various cavities of the body.

13. Thirteenth - diet therapy.

14. Fourteenth - herbs, minerals.

16. Sixteenth - behavioral approach. The patient learns correct behavior in the family, society and in relation to himself.

17. The seventeenth is JOTISH which means study natal chart patient, that is, an astrological chart.

18. Eighteenth - Yagya is a Vedic engineering that restores harmony between the environment and the person through jyotish.

19. Nineteenth - the creation of a collective consciousness through the practice of transcendental meditation in groups.

20. Twentieth - peace - to the world, health to the world.

Thus, we see that the responsibility of the Ayurvedic physician is not limited to one patient. He creates health not only for himself and the sick, but also for the health of the whole world.

CHAPTER 1\/. PHILOSOVIAN BASIS OF ANCIENT CHINA MEDICINE

One of the most important areas of ancient Eastern medicine is jen-jiu therapy or acupuncture and moxibustion.

Acupuncture and moxibustion are based on the main principles of Oriental medicine:

Man is studied as a whole;

Man corresponds to heaven and earth. This is identified with the concept of YIN - YANG;

Human life is governed by the concept of the Five Elements.

According to the first principle of thinking, the feeling and the human body are interdependent and are in inseparable connection between themselves. Each organ and function is related to the others; from the point of view of continuous development and transformation, man is a single whole.

The second principle - a person corresponds to heaven and earth - is based on the provisions of Eastern medicine and philosophy, in which a person is considered not in isolation from nature, but as an integral part of it, as a whole with the environment. This principle states that a person is influenced by climate, seasons, radiation of the Sun, Moon and Earth, that the structure and movement of the Universe are reflected in a person, that is, the state of a person changes under the influence of various cosmic phenomena. Moreover, the structure and movement of the Universe are fully reflected in the human body, especially in its vital functions. According to the canons of ancient philosophy and medicine, a person, like all objects on the surface of the Earth, is subject to the action of the “Great law of double universal alternation and addition” - YIN - YANG.

LAW YIN - YANG.

What is this law? The theory of YIN - YANG claims that everywhere, in everything there are two opposite principles, designated by the terms yin - yang. They are the main categories for explaining objects and phenomena existing in nature, because all objects and phenomena existing in nature have their antipodes.

In the ancient treatise "The Book of the Yellow Emperor on the nature of things and life" ("Huang - di Nei - jing su - wei lin - shu") the idea of ​​harmony was the basis of the doctrine of two opposite, polar forces - Yin and Yang, dominating in the world, and also about the Five Primary Elements acting in nature and in the human body - Water, Fire, Wood, Metal, Earth. In the same book, the doctrine of the One World Energy, omnipresent and all-penetrating - “Qi” is put forward. The doctrine of the One World Energy, which universally provides all the processes and phenomena of the Life of the Universe, pervades in general all the ancient systems of medicine and philosophy.

Ancient thinkers believed that all objects and both of their opposite tendencies are not only opposite, but also interdependent, interconnected, and this interconnection of objects and phenomena has a steady tendency to merge into a single whole. Thus, Yin (Yin element) is embedded in Yang, that is, an interpenetrating connection is formed by itself.

THEORY WU - XING (FIVE ELEMENTS).

Ancient physicians came to the theory of the Five Elements, based on the philosophical teachings of YIN - YANG.

According to the ideas of ancient Chinese healers, there are Five Elements in Nature, of which everything and everything consists. Each object in Nature in one way or another relates to one of the indicated Five Elements and contains in its composition the four main others in a certain, individually specific proportion.

The relationship between the Five Elements, built on mathematically strict rules (“generation and suppression”), was used by ancient healers for explanation, for thoughtful mastery of the laws of mutual transformation of substances and processes, for describing the diverse qualitative and quantitative mutual transitions of various substances and forces one into another, for a detailed familiarization with the internal relationships and structures of the relationships of the Five Elements.

The idea of ​​unity and interconversion of the Five Elements is used in Chinese traditional medicine, for example, to classify body parts, determine the expressions and signs of various aspects of physiology, clarify the nature and specifics of various pathological symptoms and entire pathological functional complexes. And all this is considered both within the body itself, and in the analysis of the relationship between the patient's body and the phenomena of the external environment (destructive or healing)

The concepts of “extreme opposition” YIN-YAN were singled out: night, winter, north - extreme YIN; day, south - extreme YANG, and “transitional opposites”: transitional YIN - evening, autumn, west; transitional YANG - morning, spring, east. These states are displayed sequentially, cyclically.

The Universe as a whole and each individual living being as individual organisms consist of the same Primary Elements. The laws of transformation and connection between the Elements are the same for the Universe, and for the biosphere, and for every living organism. It is this very unity that constitutes the main advantage of the elemental model for analyzing the process of the organism's vital activity. The cosmos and the human body - the Microcosm - are similar in essence, in substance, and in the mechanisms of formation and development!

Mutual relations between the Five Primary Elements can be represented as a cycle of qualitative transformation of various energies. A single energy is constantly moving and transforming its manifestations into various forms, including all particular, relative phenomena. These phenomena, considered as transitional stages of the energy transformation process, can be classified into five main “transformation stages”, which occupy an intermediate position between YIN and YANG.

Later, studying cycles consisting of four successive states, or stages, the ancient scientists generalized them and assigned a symbol to each of them. It includes the following generalizations:

- “tree” - a symbol of birth, growth;

- "fire" - a symbol of maximum activity;

- "metal" - a symbol of decline;

-“water” is a symbol of minimal activity.

The ancients called all four symbols the elements of the main stages of each cycle. To these elements they also add the fifth element, which, in their view, serves as the center and axis for cyclical changes in the entire universe. This element is Earth.

The theory of the Five Elements is based, therefore, on the doctrine of the mutual transformation of YIN and YANG, but the analysis of mutual transitions and mutual suppression of the Beginnings is carried out at a deeper level. All five movements, or Primary Elements, are directly related to the “organs” of the human body, which are also interdependent. Just as in all of Nature (in accordance with the rhythm of the movement of energy) a certain Element dominates at a certain time, so in the human body one of the “organs” dominates at certain periods.

The “organ” in the ancient Chinese model of the human body is not only an anatomical structure. "Organ" is an integral functional system, including a variety of processes, closely related to mental states.

This scheme of the organization of the Universe was declared universal, i.e. its elements could be extended not only to the whole (the Universe), but also to the constituent parts of this whole. Based on the postulate of universality, representatives of ancient Eastern medicine transferred this scheme of the organization of the Universe to living beings, including humans, by making a correspondence between the five elements and each component of a person, each physiological function. They also divided all the phenomena of nature according to the five elements.

CORRESPONDENCE TABLE

Thus, according to the teachings of U-SIN, schemes of organization of both the Universe (Macrocosmos) and man (Microcosmos) were drawn up.

It is in the concept of the Five Elements that the principle of the dynamic circulation of the vital energy “Qi” through the channels of the human energy structure is laid down. In the clockwise direction of the diagram of the relations of the Elements with each other, external stimulation is carried out, a quick and mobile influence occurs, i.e., the Beginning of YANG acts. On the inner circle of the diagram against the clockwise movement, there is a restraining influence corresponding to the Beginning of YIN.

Now let's trace the action of the Two Beginnings, symbolizing two types of relations between the Elements, on the example of the comparison of functions and the mutual influence of various "organs" associated with the Elements.

Under the action of creative forces, each Element gives birth to the next one and stimulates its development (YANG - function):

The fire, having ceased to burn, will leave ashes behind itself - the Earth, the heart has an effect on the spleen.

Metal can be extracted from the Earth, and therefore the spleen affects the lungs.

When heated, the metal becomes liquid like Water, i.e. the lungs actively influence the kidneys.

Water is simply necessary for the growth of the Tree - the kidneys affect the liver.

Finally, the Wood burns, giving Fire - and therefore the liver actively stimulates the function of the heart.

Under the action of destructive (inhibiting) forces, the functional activity of the “organ” associated with the acting “organ” (YIN - function) is inhibited, the following picture is observed:

Fire melts Metal - the heart endangers the lungs.

Metal destroys Wood - they threaten the liver.

The roots of the Tree destroy the Earth - the spleen is threatened by the liver.

The Earth greedily absorbs Water and the kidneys are compromised by the spleen.

Water extinguishes Fire - the kidneys endanger the heart.

The circle of functional-causal relationships between the systems of the body, symbolized by the Elements, has closed. Everything affects everything, which allows you to control the process of interaction of the Elements.

The creative relationships of the Elements and the “organs” symbolized by them are united in Chinese traditional medicine in the “Mother-Son” rule. It reflects the production of each other by the Elements: Wood creates Fire. Fire produces Earth, Earth produces Metal, and so on. The metal that produces Water is called the “mother of Water”, and Water is called the “son of Metal”. The creative “production” means “nutrition”, “help”, “support”.

The destructive interconnections of the Elements are symbolized by owls “victory”, “obstacle”, “oppression”. Wood destroys Earth, Earth destroys Water, and so on.

So, YANG - organs - these are “organs-producers”. They receive "raw materials" from the outside and process them into "life energy". After that, this energy circulates in the body through various energy channels, some parts of which are represented on the human skin in the form of chains of bioactive points.

The YIN group includes “storage organs” - the spleen and pancreas, lungs, kidneys and heart, which serve to renew energy reserves and accumulate them in the body. They process the ingested food and accumulate part of it in order to create a biologically active reserve. The health of the body mainly depends on the functional usefulness of these YIN - organs.

THE THEORY OF JING-LO (MERIDIANS).

The doctrine of the system of energy channels of the body is one of the most important theoretical and practical achievements of Ancient Medicine. This doctrine has a decisive influence on diagnostic concepts, on the choice of methods of treatment, and even plays a significant role in prevention. It is equally important in the use of acupuncture and drug therapy.

There is a saying in China: "If the doctor does not know the channels, he easily falls into error." In the course of scrupulous observations of the activity of a healthy body and the manifestations of painful syndromes, physicians of the past identified a whole system of longitudinal, transverse, circular, large and small paths, lying in the depths and on the surface of the body, through which energy constantly and rhythmically circulates, nourishing the entire body, providing normal vital activity, penetrating into the body from the environment, penetrating from the superficial parts of the body deep into and back.

Energy channels are a single complex branched system that reflects the pathological picture of the state of the body in case of illness and actively perceives all the influences of the external environment.

The concept of lines (channels, meridians) JING-LO is an integral part of traditional oriental medicine; meridians are “channels or paths” through which life energy circulates.

In total, there are 12 pairs of main organ channels on the human body, corresponding to the 12 main organs of Chinese traditional theory. Organs and their channels are divided into two groups - YIN and YANG. All 12 main channels are combined into a single network. One passes into the other, “Qi” moves in strict sequence. This vital energy is distributed throughout the body through channels, connecting all the functional blocks of the body.

Oriental medicine distinguishes 12 main paired, 2 unpaired, 15 secondary and 8 "wonderful" meridians. On these channels there are biologically active points, which are regulators of the energy flow. There are 365 main ones, the total number is more than 6000.

“Life energy” comes to the body from the inhaled air (when breathing) and from the liquid and solid food consumed. There are other ways for life-giving energy to enter the body: with harmonious thinking, it comes from Space and is perceived by the Sahasrara energy center located in the crown of the head, and is also absorbed by all BAPs of the body surface when exposed to direct sunlight. Energy consumption, common to all people, occurs in the lungs, so the classic circle of energy circulation in the body begins with the energy channel corresponding to the “lungs” organ.

The channels serve as pathways through which the disease “introduces” into the body, spreads from the surface layers inwards (when the disease progresses) and from the depths outward “when the disease subsides). Energy channels are places that accurately and completely (with sufficient observation) reflect pathological changes in the body.

The idea of ​​the circulation of vital energy through a closed ring of energy channels in the systems and organs of the body is a brilliant anticipation of the best ideas about the metabolism and energy as a fundamental process of ensuring the vital activity of the body. The insight and observation of the creators of acupuncture revealed to them the dependence of the functional activity of internal organs on the daily, seasonal and long-term rhythms of the surrounding nature. It was believed that the vital energy makes a complete revolution along the ring of channels within one day. The hours when energy passed through a certain channel were characterized by the maximum activity of the organ associated with it and its function. Nevertheless, the accumulation of vital energy during these hours was focused on the opposite channel on the circle of circulation of the “Qi” energy.

The chain of interconnected energy channels, their mutual arrangement in a certain order following each other, the legitimate “queue” for the timely receipt of the next “portion” of vital energy have been established over centuries of observation in exact accordance with the rhythms of the body’s vital processes assigned to each energy channel in accordance with its functional role and specific qualities.

“Qi” circulates in a “big circle”, passing from one organ to another within 24 hours. So, starting to circulate from the meridian of the lungs, where its maximum intensity is noted at 3-5 o'clock in the morning, the energy passes to the meridian of the large intestine - 5-7 hours, the stomach - 7-9 hours, the spleen, pancreas - 9-11 hours, heart - 11 - 13 hours, small intestine - 13 - 15 hours, bladder - 15-17 hours, kidneys - 17 - 19 hours, pericardium - 19 - 21 hours, three parts of the body - 21 - 23 hours, gallbladder 23 - 1 hour, liver 1 - 3 hours, and, having done a full cycle in 24 hours, again returns to the lung meridian at 3 o'clock in the morning.

In this way, theoretical background the zhen-jiu method is represented by the closely related ancient Eastern concepts of YIN-YANG, WU-XING and the doctrine of energy (“Qi”, “Chi”, “Ki”).

CHAPTER \/. HISTORY OF ZHENJIU THERAPY

there is an assumption that acupuncture and moxibustion originated originally in Nepal and Tibet, in Buddhist temples, where the level of knowledge was quite high for its time. Apparently, over the course of a number of centuries, this method of treatment spread in China. So, in the 111th century BC in China, the experience of using acupuncture that was available at that time was summarized. The first book on this method - "Huangdi Neijing", consisting of 18 volumes, provides information about the technique of acupuncture, outlines the indications and contraindications for its use. Somewhat later, the famous Chinese scientist Huang Fumi, based on the experience of his predecessors, wrote a work on acupuncture and cauterization "Dianjing", consisting of 12 volumes. It outlined in detail the basics of "zhen-jiu" (acupuncture - cauterization) therapy, much attention was paid to determining the localization of points for injections, and forms of therapeutic effects were recommended.

In the 1/1-111 centuries, the zhen-jiu method was continuously improved and more and more widely used in medical practice. During this period, numerous manuals were published on the use of acupuncture and moxibustion in gynecology, surgery, pediatrics and internal medicine. An outstanding scientist of that time, Van-Wei, applied 600 dots known at that time to a bronze figure of a man. He described these points in detail and noted the effect of acupuncture on each of them.

In 1789, the book “Zhen-Jiu Xue” (Zhen-Jiu therapy) was published, which is a short textbook.

In 1955, the Central Research Institute was organized in Beijing. Chinese medicine with the department of Zhen-Jiu therapy.

5.1. TREATMENT WITH THE HELP OF ZHEN-JIU THERAPY.

Before starting treatment, the ancient physicians, based on the above theories, conducted a thorough survey, examination, and studied the patient's pulse. Thanks to this, they were able to very accurately determine the nature of the violation of the circulation of energy along the meridians, which is the cause of the disease and very quickly eliminate it by prescribing a special mode of life and conducting acupuncture or cauterization at the right points. Such treatment was considered highly effective, since it was possible, thanks to pulse diagnostics, in most cases to establish the onset of the development of the disease in its latent period and to carry out preventive treatment. It is not possible for us to reveal this method of treatment in more detail because of the very complex relationship between the meridians themselves and the energy circulating in them, as well as because of the “secrecy” that exists to this day in the art of mastering pulse diagnostics.

Thus, Zhen-Tszyu therapy is one of the main directions in the development of ancient Eastern medicine. Many of its sections are relevant to modern medical practice.

CHAPTER 1. MODERNITY AND AYURVEDA.

Being under the colonial oppression of England, India has lost continuity in the transfer of knowledge on Ayurveda. And only in the last three decades, thanks to the painstaking work of Guru Dev, he handed over to the living monk Maharishi Mahesh Yogi. He organized in India the International University for the Study of Ayurveda - “Maharishi Ayurveda”. It trains doctors from different countries of Europe, America, Asia. Doctors receive knowledge not only according to the ancient canons of medicine, but they are also presented with the latest achievements in physics, which is a convincing confirmation of the basic philosophical laws of Ayurveda. This is Einstein's theory, where he pointed out that Nature is Consciousness; and the works of Heisenberg, which indicate that at subtle deep levels of research there is no way to clearly describe the structure. And the very fact of the experimenter's observation introduces changes into the experiment itself, i.e. his consciousness affects the course of the experiment.

Thus, we are interconnected, that is, there is one energy field. In the early 1980s, the theory of the “Great Unification” was created. It points out that electromagnetism, weak and strong bonds are one and the same force. Thus, we see that modern science has approached the creation of the "Unified Field" theory. The unified field - according to Maharishi Mahesh Yogi - is the field of "One Mind". It has consciousness. This pure Consciousness, being Consciousness, is capable of being aware of itself. The act of awareness occurs through the interaction of the field with itself, and from this the first superstring is formed, the first act of creation, this is the first sound - Om. It has the power to create other sounds, it contains them in itself.

So, we see that ancient Indian medicine - Ayurveda, having a long history of its development, has not lost its significance in the modern world and continues, as before, to develop and benefit people.

CHAPTER \/ 11. MODERNITY AND ZHEN-JIU THERAPY.

Given the fact that the mechanism of action of acupuncture has not yet been finally elucidated, most modern theories are based on certain specific facts.

Thus, the capillary theory states that treatment by the Zhen-Jiu method of therapy leads to a reflex change in the local capillary blood flow in the skin and its normalization. This improves metabolism, especially gas exchange between blood and tissues, and helps to eliminate pain and other pathological phenomena.

The tissue theory is based on the fact that when cells die due to their destruction by a needle, substances are released that stimulate biological processes.

The meaning of the ionic theory is that acupuncture restores disturbed ionic balance and promotes the removal of electropositive ions. Developing this theory, EA Kolmner (1962) developed the concept of assimilation by the body of cosmic radiation, the quanta of which, when combined with the internal energy of the exchange of a living body, determine its energy base. Acupuncture, according to the author, regulates this process and thereby changes the energy functions of the body.

Most researchers (Zhu Lian 1959, Flandin 1933, Fuye b. 1952, mann f. 1962) suggest in a general form that the therapeutic effect of Zhen-Jiu is based on the effect on the central nervous system, through which the regulatory and trophic influence on disturbed body functions. This, apparently, explains the versatility and breadth of application of the method in the treatment of various diseases in its manifestation.

Currently, new types of Zhen-jiu are emerging: auricular puncture, Su-Jok therapy, and manual acupuncture. Needle-free types of influence are carried out with the help of light, laser radiation, magnetic field, electricity, etc. The diagnostics and theory of acupuncture are being improved. There are new hypotheses about the circulation of energy (Korea - the Kenrick system), energy-information fields, self-oscillations in the system of channels (Russia), etc.

In conclusion, we can say that although there are certain achievements in the development of the mechanism of Zhen-Jiu therapy, many questions are only on the way to being resolved - in the form of hypotheses, theoretical concepts. Success in these studies is possible only on the basis of an integral approach to the studied issues and is associated with the resolution of a number of general and specific problems of organizing the activity of the central nervous system, neurosomatic relationships, and the pathophysiology of individual diseases of the body. In addition to purely theoretical developments, the further problem of the mechanism of action of acupuncture will reveal new opportunities for the improvement and further development of this ancient healing method.

BIBLIOGRAPHY

Abaev N.V. Chan - Buddhism and cultural and psychological traditions in medieval China. Novosibirsk, Nauka, 1989

Ayurveda Maharishi. Maharishi Ayurvedic Medical Association. Moscow, 1991

Bernard T. Hatha Yoga. London, 1960

Bogachikhin M. M. Mysterious Qi and ways to immortality. Zaporozhye, 1991

Bhagavad Gita. Calcutta. Bhakti-Vedanta Book Trust, 1984

Vasiliev T. E. Beginning of Hatha - Yoga. Moscow, Prometheus publishing house, 1990

Domin A. A., Popov G. V. Kempo is a tradition of military sciences. Moscow, Nauka, 1990

Kapronov V., Hashim r. wisdom of the ages. Dushanbe, Ifran, 1981

Litman AD Modern Indian Philosophy. Moscow, “Thought”, 1985

Mahabharata issue \/, book 2. Ashgabat, “YLYM”, 1984

Maharishi Mahesh Yogi. About the Bhagavad Gita. St. Petersburg, 1996

Maces Florius. On the properties of herbs. Moscow, Medicine, 1976

Macheret E.L. , Samosyuk IV guide to reflexology. Kyiv, "Vishcha school", 1984

New Testament. St. Petersburg, Synodal Printing House, 1906

Portnov V.G. Electropuncture reflexology. Riga, “Zinatne”, 1988

Satprem. Sri Aurobindo or the Journey of Consciousness. Leningrad, 1989

Swami Rama. Life with Himalayan Yogis. Moscow, 1995

Selchenok K.V. Secrets of Oriental Medicine. Voronezh, NPO "MODEK", 1994

Tabeeva D.M. Guide to acupuncture. Moscow, "Medicine", 1980

Philosophical Dictionary. Moscow, 1963

Philosophical Texts of the Mahabharata. Issue 1, book 1.2. Ashgabat, YLYM, 1977, 1978

Hoang Bao Chau. Acupuncture. Moscow, "Medicine", 1989

Jin - Xin zhong. Chinese folk medicine. Moscow, "Znanie", 1959

Chud Shi. Novosibirsk, "Nauka", 1988

Shofman M. "Secrets" of Oriental Medicine. Moscow, "Knowledge", 1963

Sri Swami Sivananda. Kundalini Yoga. MP RIC, “Cult-inform-press”, St. Petersburg, 1993

Traditionally, I say “Hello” to everyone who has opened this blog about comprehensive development. And our traditional greeting today is not only a greeting, but also an object of discussion. Of course, I mean Ayurveda, although it is recognized as traditional in India. In Western countries, they began to show interest in it relatively recently and, I must say, very in vain.

Thanks to this article, I would like you to see for yourself that Indian medicine Ayurveda is a perfect approach to your health and life in general. Let's figure it out. So, Ayurveda is translated from Sanskrit as the knowledge of life (Ayur - life, Veda - to know, to know).

Dating of ancient times is always ambiguous, so I will not name the estimated dates of the emergence of Ayurveda, and this is not so important. Sources say that it arose approximately in parallel with Indian Vedas, which is a very, very long time ago.

Ayurveda is not just medicine in the conventional sense, but a whole philosophy that considers a person as part of the universal order. Living in harmony with the surrounding world, a person stays in the natural, that is healthy condition spirit and body. She is able to cure many diseases, but seeks to prevent these diseases before they appear.

For example: Ayurveda does not fight against gray hair, it postpones the moment of its appearance as late as possible. All this is possible, knowing the characteristics of your health and observing certain rules of life. The main ones are appropriate nutrition, acceptable physical activity, control over emotions, positive attitude yoga, meditation, etc.

Basic concepts

This ancient philosophy is completely based on the principles of Nature, which, as you know, consists of five elements - Fire, Water, Air, Ether and Earth.

• Fire. Properties: transformation, transformation, energy production, solid-to-liquid, liquid-to-gas, etc. Manifestations in a person: the assimilation of useful elements of food, the development nerve impulses as a response to an external stimulus.
• Water. Properties: fluidity, liquefaction, instability. Manifestations: all fluids of the human body (water, blood, urine, sweat, etc.), maintains the functionality of the body and body temperature.
• Air. Properties: movement of energy, increase in Fire. Manifestations: oxygen, respiration, life support.
• Ether. Properties: absorption of energy, omnipresence, separation of objects. Manifestations: all the voids in the body, the space between the organs.
• Earth. Properties: hardness, constancy. Manifestations: all parts of the body - organs, tissues, muscles, bones, cartilage, teeth, etc.

The human body is considered here as the result of the correlation of these elements in certain proportions. Each such ratio creates a new unique creature, unlike any other. Nevertheless, the influence of the elements has been deeply studied, and therefore it is known how they affect a person’s life and health.

Let's start with the fact that such a ratio arises at the moment of conception of a person. The proportions of the elements depend on such factors as the mood and nutrition of the mother, the condition of her uterus and the period of ovulation, the time of year and day, the weather, and much more.

There are three main doshas (in other words, forces), each of which is a fusion of two elements of nature. In every man one of the three forces necessarily predominates more than the other two. Its dominance is manifested on the physical and mental levels. They are called Vata, Pitta and Kapha. Briefly about their manifestations below.

1. cotton wool(Ether with Air). These are thin people with thin, dry skin, prone to cracks and peeling. Muscular corset quite weak, so the endurance of the body is low. Most often they have cold extremities and crunchy joints. They have a predisposition to such diseases: neuropsychiatric disorders, joint diseases, numbness.
2. pitta(Water with Fire). These are people of standard body proportions with oily shiny skin, often with a blush on the cheeks. Endurance is good due to a fairly developed muscle layer. They have a fast metabolism and excretion of decay products. Despite this, they have a predisposition: diseases of the gastrointestinal tract, liver, gallbladder, headaches.
3. kapha(Earth with Water). These are people of large build with a tendency to be overweight. Their stamina is excellent, but they do not use it to the fullest, as they are very slow. Slow and their metabolism - food is digested for a long time and hard. They rarely get sick, but if they get sick, then these are problems: edema, diseases of the lungs and nasopharynx, relapses viral infections, diabetes.

As you understand, knowing what your main dosha is, you can be aware of your weak points and competently adapt to these features. In Ayurveda, the ratio of doshas with which you were born is called Prakriti (by Nature). This is a natural given, with which one must not fight, but, on the contrary, live in harmony with it. It is important to understand that apparent shortcomings are very harmless and do not interfere with being happy at all, if you follow certain rules for yourself.

But if the imbalance of the doshas nevertheless happened, then such a state is called Vikriti (outside of Nature). According to Ayurveda, Vikriti arises due to inharmonious existence in Nature. Insufficient understanding of one's natural data leads to erroneous activity, leading to the accumulation of Ama (defilements of the body and consciousness), the problematic elimination of Mala (body waste - feces, urine, sweat), the damping of Agni (inner fire) and, as a result, to diseases.

Eight divisions of Ayurveda

In practical terms, Ayurveda is perfectly ordered and has 8 branches dealing with specific indications. Let's briefly consider each.

1. Kaya chikitsa is a medicine that deals with the problems of internal organs.
2. Shalya chikitsa - surgery. But given how long ago Ayurveda originated, it is worth admiring how cleverly and safely operations were performed in such ancient times.
3. Bala chikitsa - pediatrics. As a rule, in children, the main dosha is not clearly manifested until puberty, so there is a separate branch for their treatment.
4. Graha chikitsa - psychiatry. Modern psychoneurology is still considered a little-studied part of medicine, but not in India. They find a solution to the problem through various physical and breathing exercises.
5. Urdhvanga chikitsa - treatment of the head. This refers to the treatment of all organs located at the level of the head - ear, throat, nose, eyes and the head itself.
6. Damshtra chikitsa - toxicology. Department dealing with the treatment of poisoning, including chemical and animal poisons.
7. Rasayana is the so-called gerontology, but in the Indian perception, the study of this issue is deeper and gives real results, such as visible rejuvenation of the body, as well as life extension over 100 years.
8. Vrishya chikitsa is the art of having healthy children. This branch treats such abnormalities as male and female infertility, low sperm count, poor erection, etc.

Methods of diagnosis and treatment

In Ayurveda, the correctness of the diagnosis is very important, so the approach to diagnosis is very serious. The diagnosis is far from always clear and one has to carefully look for the root cause of the disease. Total verification consists of three stages:

1. Visual inspection.
2. Tactile inspection.
3. Oral survey.

A standard examination involves checking: pulse, tongue, voice, eyes, skin and appearance, stool and urine. Pulse diagnosis is a skill of any Ayurvedic doctor who needs to learn for a long time.
Having determined the cause of the disease, the doctor prescribes a series of actions that the patient must perform.

These recommendations apply to your entire lifestyle, from what you need to eat to what time you need to go to bed. Prescribed medicines are always natural plant origin: herbs, roots, spices, oils, stones, minerals, etc. There are also many healing procedures, divided into two large categories:

• Shaman (procedures that relieve the symptoms of the disease);
• Shodhana (procedures that eradicate the disease itself).

Because main reason Since all diseases are considered to be an excess of Ama, many procedures have a cleansing effect. For example, which has become widely known. An important role is played by nutrition during the treatment period. All Ayurveda doctors unanimously speak of the need to eat vegetarian food at least for the duration of the course. This will give a greater effect from the procedures, as well as eliminate unpleasant side effects type of nausea. Ayurvedic nutritional rules can be found.

Of course, not all procedures are painless, but there are many relaxing and enjoyable sessions. You can talk about Ayurveda for a long time, but I hope that this information was enough for you to be inspired to learn more about it.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

Ministry of Health of the Republic of Belarus

Vitebsk State Order of Friendship of Peoples Medical University

Department of Public Health and Health

on "History of Medicine"

on the topic: "Ancient Indian medicine"

Indo-Buddhist culture, which has developed relatively isolated over many centuries, differs significantly even from neighboring Islamic and Chinese civilizations. The dissimilarity of the Indian type of culture with the European one is expressed quite sharply and is reflected in the classic lines of R. Kipling: “The West is the West, the East is the East, and they will not leave their place…”.

Features of Indian culture can be reduced to several general provisions:

* introversion of the Indian way of thinking; unlike the Western (extraverted) type of thinking, all Indian reflection is directed "inward" human personality; it is the human individual and his happiness-unhappiness that is the object of Indian philosophy, religion and culture in general;

* humanism of Indian culture - focus on the development of the spiritual and intellectual aspects of human existence, to the detriment of technological progress and other material conditions of life;

* the idea of ​​unreality, the imaginary nature of the individual human "I";

* ideological orientation to the past; all concepts developed by Indian thought see the cultural ideal not in the future (which is typical of Europeans), but in the past;

* the desire for self-isolation and the declaration of self-sufficiency of one's own development path;

* solidity of Indian culture; its postulates regulate all levels of social life at once; the same Buddhism performs the functions of religion, philosophy, political doctrine, education systems, health care, and others combined.

All these characteristics of the ancient Indian mentality somehow affected the medical "theory" and practice of this ancient people. Some information about the beginning of healing has been preserved in the Rig Veda. She mentioned several ailments. First of all, wounds and bleeding, which is natural for the warlike Aryans - warriors who conquered the vast expanses of Eurasia on their war chariots. These daredevils, of course, did not escape chronic diseases, including such terrible ones as leprosy and consumption. Ideas about diseases and their treatment were then especially densely saturated with magic. Ailments were attributed to the machinations of evil spirits, which only priests could resist. The Vedic hymns mention "wise men" who accompanied the nomadic Aryan tribes "with a bag full of medicinal plants". They nursed the wounded, removed arrows and spears from their bodies, treated injured eyes, and even made simple prostheses for lost limbs. Since doctors are mentioned in the oldest hymns along with such specialists as poets and millers, it turns out that medical profession in the Indo-Aryan world is just as ancient.

In case of injury or any other disease, it was supposed to turn to the divine twins Ashvins - heavenly healers and keepers of the life of the Aryans. Their competence was healing from ailments, prolonging youth. A similar epithet - "heavenly healer" - Vedic hymns reward the god Rudra - the lord of medicinal herbs and the patron saint of hunters.

And sends on people various diseases and other misfortunes in the eyes of the faithful Hindus, the "lord of the waters" Varuna. So he punishes people (as well as animals and plants) for sins that upset the balance in the world. Historians believe that “religious veneration of the waters also assumed the hygienic benefits that ablution brings, especially in hot climates.

In order to earn forgiveness from the gods, to be healed of ailments, it was necessary to sing sacred hymns, make sacrifices to the gods and cast spells. Therefore, more detailed information about medicine in the era of Vedic culture brings to us the Atharvaveda (Veda of Spells). The collection is a set of conspiracies, incantation formulas, some of which directly or indirectly reflect the medical ideas of that time. “You have a hundred, a thousand medicines, O king,” an appeal to Varuna followed, “In your waters is the nectar of immortality, in them is a mighty power of healing.” Advice on the use of medicinal herbs is interspersed in individual spells: “You, born in the mountains as a healing plant, descend, oh kushta, destroy Takman, drive Takman away from here ... Pains in the head, inflammation of the eyes, body pains - all this will be healed by the kushta plant ".

The Vedic hymns mention Soma many times. This was the name of the sacred "drink of immortality", which occupied a large place in the religious cult of the ancient Aryans and those peoples who descended from them. Several books of the Rigveda are dedicated to Soma at once, one in its entirety and many hymns from others. However, we do not know exactly what soma is. This Sanskrit word has the same root as the word "juice" we understand - both of them are formed from the ancient verb "su", meaning "squeeze, make juice." AT this case this was the name of the plant, and the infusion prepared from it, and the special deity who gave people such a wonderful remedy. Soma, the Indo-Aryans believed, eliminated pain, calmed emotional experiences, increased vitality and prolonged life, - all this by blissful intoxication. This plant is the most desired sacrifice to the Aryan gods.

The texts of the Rigveda and Avesta, sacred to the Aryans, describe the recipe for preparing a sacred drink. The plants were collected, soaked in water, then pounded with a pestle in a mortar or squeezed under a stone press to extract the juice - the basis for an intoxicating drink. The juice was filtered through a sparse cloth and mixed in a vessel with water, or milk, fresh or fermented, or barley grains. The mixture thus obtained was fermented, as a result of which it acquired its desired stimulating effect.

Such a drink appeared both in myths and in the real life of the ancient Iranians and Indians. They believed that thanks to soma, their gods gained immortality and superhuman strength. For example, the god Indra, before the battle with the dragon Vritra, tasted soma and therefore won. So the Indo-Aryan priests prepared and used soma for sacrifices - libations on fire and ritual communion. The "drink of the gods" gave strength to mantra spells. “Oh, king-soma, prolong our life, like the sun - spring days. Extend our lifespan, O Soma, so that we may live,” calls the Rigveda. “I crave the intoxication of you, O golden catfish, strength, victory, healing, strength for the body, knowledge of everything,” Avesta echoes. The ritual of using soma from the ancient Vedic cults passed into religions such as Zoroastrianism, Hinduism.

It is worth noting that their worshipers distinguished between the sacred intoxication of soma and other secular, vulgar types of alcohol known in their everyday life (i.e., probably, primitive beer from cereal crops, later grape, or wine of a different composition). "Other intoxicating drinks", according to the Avesta, cause the demons of anger and fury, and soma is the path to truth. “We drank soma, we became immortal, we reached the light, we found the gods,” is sung in one of the hymns of the Rig Veda.

Regarding the real prototype of soma, there are many points of view among historians. Among the "candidates" for such an honorable role are plants that simply increase the energy tone of the body, and poisonous-narcotic gifts of nature: heather, mountain rue, poisonous mushrooms (fly agaric), euphorbia, ephedra, henbane, hemp and many others. Some researchers believe that catfish is Asclepia acida (S. Kovner); others see juniper tincture here. Let us also recall the story of Herodotus, which we cited above, in the first chapter of the manual, about how the ancient Scythians climbed into a felt yurt and burned hemp seeds on copper braziers in order to experience a divine trance. A similar rite of burning this or another plant drug is described by ethnographers in relation to the shamans of Siberia, discovered by archaeologists in the burial mounds of the ancient nomads of Altai. The Finno-Ugric tribes of the taiga zone, with whom the Indo-Europeans contacted at the early stages of their settlement, ate fly agaric or drank an infusion of these acutely poisonous mushrooms for this purpose.

Modern supporters of the religion of Zoroastrianism - the Parsis living in India, use ephedra to prepare the celebratory drink Hauma. This is a semi-shrub from the coniferous family, growing in the north-west of India, in Afghanistan, Iran. Other types of ephedra are found even more widely - from Central Asia to Southeast Europe. In our country, its dialect designations are “steppe raspberry”, “private berries”, “berry conifer”, “Kalmyk incense” and others.

But it is not known with complete certainty which plants the ancient inhabitants of India had in mind under the names "soma" ("hauma") and "kushta". Most likely, we have before us a synonym for medicinal, invigorating and narcotic plants in general, a symbol of a kind of Indo-Aryan pharmacy, where different drugs of natural origin are combined and alternated. This conclusion is all the more logical, given that the ancient Aryans settled not only in Hindustan, but also in many other regions where completely different plants grew with euphoric effects hidden in them (herbs, cereals, shrubs, mushrooms).

In any case, one of the texts of the Rigveda about soma is called just that - "Praise to healing herbs." This hymn begins like this: “The herbs that rose from the earth, and ancient times, which are three centuries older than the gods, I want to talk about their dark-colored one hundred and seven powers ...” Further, the chant becomes even more interesting for the historian of ancient pharmacy: “He, at who has stocks of herbs in his hands is like a king surrounded by many subjects. The healer is the name of this sage, he defeats the demons and drives away the disease. The author of the hymn prays for him before the gods, asking him to protect from any damage the one who knows and extracts medicinal herbs. There is, in fact, the deification of herbs, the personification of their healing power.

It becomes clear that in addition to religious ideas and magical techniques, the traditional medicine of the ancient Hindus strove for rational methods of therapy and maintaining the high authority of herbalists. The Vedic religion thus encouraged the accumulation of empirical knowledge about medicinal plants and their uses. Mythological fiction coexisted here with simplified, but generally sound ideas. So, in addition to the intrigues of evil demons, diseases were attributed to the penetration of "worms" into the body.

The most complete picture of traditional Indian medicine is given by Ayurveda (“Knowledge of longevity”). As can be seen from this title, the main goal of healing was to prolong life. The correct way of life and competent treatment of ailments were considered to be the ways to achieve this main goal, so that longevity was not accompanied by suffering. Congenital ailments differed from those caused by a particular infection (infection) or climate change, seasons. For example, a special hymn was dedicated to overcoming a fever with the help of a “sacrificial drink”.

Ayurveda has come down to us in three versions: a few fragments of the Atraya Samhita (collections of Atraya), a more complete Charaka Samhita, and an even more detailed Sushruta Samhita. After the translation of the texts of Ayurveda, the picture of the state of medicine in ancient india cleared up considerably. It turned out that the ancient Indian doctors were pioneers in the use of many important medicines, developed many original operations.

Atreya, already mentioned above, a doctor and teacher of medicine, lived and worked in the flourishing city of Taxila, the center of science and culture, in the 8th or 7th centuries. BC e. One of the world's first medical schools was located here. The first Buddhist chronicles note that the training course of the future doctor lasted seven years (a period close to modern). The right to medical practice was obtained after the completion of such a long study.

The first healer, whose memory was preserved in the early Buddhist texts, was Jivaka, already mentioned by us above. He graduated from the Taxil School of Medicine. As a kind of "final exam" he was asked to take a tour of the outskirts of the city and determine which plants are medicinal. After much experimentation, Jivaka concluded that each of them is somehow suitable for treatment. This conclusion was approved by the leaders of the medical school. Dvizhaka became the life physician of King Bimbi-sara. According to legend, he entered the trust of the ruler after he healed him of a fistula (fistula). Early Buddhist legends have preserved information about his other successful diagnoses. He cured one merchant of chronic migraines with the help of a craniotomy, and recommended another to change his place of residence in order to get rid of an internal ailment. According to legend, he saved even the ill Buddha, instructing him to put an enema, take a hot bath, and a number of other medical procedures that have the desired effect.

It is difficult to say whether such a doctor actually existed, or whether we have a collective image of the first Indian doctors and pharmacists.

From the next generations of ancient Indian doctors, medical writings remained. Tradition connects the first of them with such doctors as Bhela, Charaki and Sushruta. Bhela's treatise is known from excerpts from later medical instructions.

We also have rather scarce information about Charak, whose book (“Charaki-samhita”) was translated into Persian and Arabic in the Middle Ages and had a noticeable influence on medicine in the Middle Ages. European scientists claim that this wonderful doctor lived at the very beginning of the 1st century. n. e. Indian medical historians tend to believe that Charaka lived much earlier, in the 10th-8th centuries. BC e., and was the court physician of the Kushan king Kanishka. In any case, all researchers agree that Charaka was the predecessor of Sushruta. It is possible that in the face of Jivaka we have before us not a real face, but a collective image of ancient healers. Be that as it may, the first medical samhita texts were borrowed and revised by medieval Hindu doctors. They are most fully represented in the work of Dridhabali (IX-X centuries AD).

According to Indian legends, the art of medicine is of divine origin. The creator of the first canon of healing - Ayurveda is the god Brahma, who passed on the relevant secrets to the god Dakshnati, the heavenly patron of all kinds of talents. The next holders of medical secrets were the divine twins Ashwins, and after them the divine Indra. He donated them to the first human doctor, the sage Bharadwaja. He was not satisfied with the ready-made canon of medical science, but decided to supplement it - to take trips to distant countries to acquire all kinds of knowledge necessary to fight diseases. On his return, he described his journey to sages called from all over India to his Himalayan retreat. After conducting experiments on themselves and on other people, they became convinced of the practical significance of this knowledge and accepted it as a system. Six eminent scientists were assembled to summarize and classify all the information about medicines and diseases collected in various parts countries, and incorporate these data methodically and systematically into one complete treatise. When the six essays were ready, the scientists appeared before the elected judges. The work of the Agniveda was recognized as the best. The text of his work was declared basic and called Ayurveda. Since ancient times, this text has been handed down from teacher to student, from scholars of all ages to their successors. Ayurveda is the main system of medicine, born and established in India.

"Charaka-samhita", as ancient monuments confirm, is a creative processing of the work of the semi-mythical doctor Agniveda, a student of Atreya. The work is given a poetic form, it includes 8400 verses and consists of eight parts, which widely cover the most diverse problems of physiology, dietetics, the clinic of some diseases, their diagnosis and prognosis, as well as treatment. In the first samhitas one can distinguish the symptoms of many diseases of the eyes, ears, heart, stomach, lungs, skin, muscles, nerves; including such as conjunctivitis, scrofula, diphtheria, paralysis, rabies, chronic asthma, kidney stones, dropsy, rheumatism, gangrene, leprosy, epilepsy, tuberculosis, etc.

Since this work, the medical writings of India include the following sections:

1) general methods of treatment, professional qualities of a doctor;

2) diagnosis of major diseases

3) general pathology;

4) anatomy and embryology;

5) diagnosis and prognosis;

6) special therapy;

7) drugs from various substances (all of them are divided into 50 groups; including liquid drugs).

Each section of Ayurveda corresponds to certain groups of diseases. The first section was therapy (kaya-chikitsa) and its components - etiology, diagnosis, treatment (medication and diet). This included such ailments as fever, gastritis, cough, kidney pain, etc. The second section included surgery (shalya-tantra), general and obstetric-gynecological. The third section united diseases of the ear, throat and nose, as well as the eyes. All of these ailments were attributed to internal violations the basic elements of the patient's body. Different ways lead to such damage - poor heredity, trauma during pregnancy or childbirth, wrong image life, or harmful factors of the natural environment.

The fourth part of Ayurveda was devoted to mental disorders (bhuta-vidya). She was most infected with mythological and magical ideas - the loss of reason was explained by the invasion of demons into the human soul. The fifth section dealt with pediatrics (kumara-bhritya), his patients included newborns and growing children. To protect their health, along with medicines, special spells and charms were offered. For the East, with its insidious tropical nature and political life saturated with intrigues, the following, especially detailed section of medical knowledge looked logical - toxicological (agada-tantra), which explained the symptoms of poisoning by poisonous plants and minerals; bites of snakes, insects; first aid measures in such cases and antidotes.

Particularly popular in the East was the seventh section of traditional medicine, which paid special attention to the means of stimulating vital activity and preventing aging of the body (rasayana). Dietary advice(spring water, milk, refined butter, honey; salt restriction in the diet) were combined here with daily physical exercises and a kind of self-hypnosis, auto-training (peace of mind, abstinence from anger, etc.). This also adjoins the last section of medical treatises associated with a kind of sexology - the preservation of sexual ability in men (vaji-karana-tantra) and getting rid of infertility in women. The loss of sexual potency was seen as a threat to the health of the whole organism. Contrary to common beliefs about a special cult of sexual love in India, her doctors urged their patients to reasonable moderation in this regard, a combination of physical pleasure and spiritual unity of partners. The later treatise on this topic, the famous Kama Sutra, considers not only and not so much the technique of sex, the position of intercourse, but the musical, theatrical, cosmetic and other preparation of women for full communication with their chosen ones.

Of the medicines of animal origin, the samhitas mention: skin, nails, hair - burned on braziers, they fumigated the premises with a fever; blood was recommended to drink with blood loss; eat meat, brain when exhausted; milk - as a nutritious remedy for childhood and nervous diseases; use urine - as a mild laxative for worms; cow dung - as an external remedy for inflammation. Honey, eggs, leeches, water from the Ganges are also recommended.

Widely used and minerals: saltpeter, caustic soda, sea salt, borax, ammonia, sulfur. Mercury was used to treat syphilis, as well as many other diseases. Before use, gold was quenched in hot oil or milk. Lead, tin, zinc, antimony, arsenic were used against skin diseases. Noble metals were used even more widely, but rather for psychotherapeutic purposes - the descendants of the Aryans have long worshiped gold, silver and copper as sacred metals.

In total, Charaka described up to 600 medicines and entered the history of medicine not only as one of the oldest doctors, but also as one of the first pharmacists in the written history. The work associated with his name features 64 mineral products and 177 animals. Among the dosage forms there were tinctures, ointments, drops. Baths were widely practiced - solar, mud, water. The water was disinfected with a dose of arsenic.

The next of the most famous ancient Indian healers, Sushruta, lived in Benares, no less significant center of knowledge than Taxila, and was known as a disciple of the sage and "doctor of the gods" Dhanvantari, who himself was considered a demigod. Until now, medical historians cannot even approximately determine the dates of Sushruta's life. At the same time, the discrepancies are very impressive: IX century. BC e. - I century. n. e. Be that as it may, the very fact of memorizing the names of the most famous doctors of antiquity reflects the high prestige and professional success of representatives of archaic medicine in India.

If in the book "Charaki-samhita" questions of therapy prevailed, then the work of Sushruta paid special attention to surgery. There are operations such as caesarean section during childbirth, suturing wounds received in battle, including assistance for eye damage. More than 300 are described here. various operations and over a hundred surgical instruments. Charaka has several dozen recipes more than Sushruta (the latter characterized 64 preparations from mineral raw materials and 57 from plant and animal). The Atharva Veda reports the use of a reed stick as a catheter.

In the classical period of the history of ancient India, healers moved away from the supernatural ideas about the causes of diseases that dominated the Vedic period. The religious and philosophical systems on which they were based in search of the foundations of the universe included elements of natural science knowledge.

A person was considered in close connection with the surrounding world, which, according to the ancient Indians, consisted of five elements: earth-firmament (prithivi), air-wind or gas (vayu), fire-energy (jyoti), water-liquid (apas) and ether-emptiness (akasha). This or that combination of these elements gave rise to both the whole universe and the human organism.

The different quality of objects was explained by different combinations of the smallest particles of anu (they can be identified with the ancient Greek concept of "atom" - indivisible). The vital activity of the organism was considered through the interaction of several substances: 1) air, 2) fire and 3) water (the carriers of which in the body were considered to be breath (prana), bile (pita) and phlegm (kapha). Each of them, in turn, was divided into several elements that represented the individual functions of the body.Thus, the nervous system that controls physical and mental activity corresponded to the wind as a natural element.He is also responsible for the systems associated with movement: blood circulation, digestion, excretion and metabolism.The pace of the latter in a healthy body should to remain proportionate. Their excessive acceleration or deceleration leads to illness. The fiery element of bile in nature in the body controls its temperature, primarily supporting the work of the heart - according to the ideas of the ancient Hindus, the source of heat. Phlegm, both in nature and in the body, is its own kind of lubrication of more solid bodies (in particular, the seed through which reproduction is carried out e).

Health was understood as the result of a balanced ratio of these substances, the correct fulfillment of the vital functions of the body, the normal interaction of the senses and clarity of mind. Complete harmony of these principles is relatively rare, but a moderate predominance of wind, bile or phlegm in the body is not yet a disease, but rather due to what Hippocrates called temperaments. The disease was understood as the result of an excessive imbalance in the body, an imbalance of the body, soul and mind, as well as negative impact external factors on a person (including the influence of seasons, climate, indigestible food, unhealthy water, etc.). The doctor's job is to bring all the elements of the body into the right proportion.

In antiquity and in the Middle Ages, the "theory of the elements of the body" played a positive role in the fight against diseases, as it oriented physicians towards an objective, naive-materialistic approach to their tasks. However, the same concept - too schematic, contradictory and, in general, primitive, further delayed the assimilation of great scientific discoveries in the field of anatomy, physiology, pathology by Eastern physicians.

In the treatise Sushruta, all diseases are divided into: 1) natural - associated with nature; and 2) supernatural, sent by the gods (for example, leprosy, venereal and other contagious diseases, the causes of which were still impossible to understand at that time).

Diagnosis of diseases was based on a detailed survey of the patient and a comprehensive study of his body. It was recommended to set its temperature, determine the color of the skin and tongue, the condition hairline, secretions, murmurs in the lungs, voice characteristics, muscle strength, memory retention, and similar circumstances. In addition, take into account the age, physical characteristics of the patient, his habits, living conditions, profession, place of residence. Charaka even offers to carefully consider a drop of blood taken from the patient (it is not entirely clear what exactly he could establish during her visual examination). Sushruta describes sugar diabetes, unknown even to the ancient Greeks, which he determined by the taste of urine. In some cases, the samhitas describe something similar to the method of provocation in modern medicine - attempts to short term aggravate the course of the disease in order to fully reveal its nature, all the symptoms. The Indian doctor began treatment only after he considered this last task completed.

In Sushruta's treatise, three stages of inflammation are indicated, the signs of which he considered: 1) in the first period - minor pains; 2) in the second - shooting pains, swelling, feeling of pressure, local heat and dysfunction; 3) in the third - a decrease in swelling and the formation of pus. For the treatment of inflammation, Sushruta suggested local medicines and surgical methods.

More than 1000 medicinal plants were known to ancient Indian doctors. Among them is important tool, without which it is difficult to imagine treatment today hypertension like snake rauwolfia (Rauwolfia serpentina). The well-known drug reserpine and many other alkaloids are now obtained from its roots. Doctors of ancient India used rauwolfia root powder for cardiovascular diseases, as a remedy for colic, against pathological fear and other mental disorders. "Medicine of a sad person" - this is how they called this remedy. And this definition is very true, given the importance that reserpine still has in the treatment of mental disorders due to its calming effect. By the way, today the era of chemotherapy in the treatment of psychosis began precisely with the use of reserpine.

Along with many hundreds of herbal medicines, medicines of both animal origin (for example, treatment with bile, crocodile seminal glands, etc.) and mineral origin were used: mercury rubbing, sulfur baths of different temperatures, oil, salts of heavy and precious metals, etc. Especially mercury was valued in various forms.

The best, according to the Indians, medicinal plants were delivered from the Himalayan mountains. Only healers were engaged in the preparation of medicines, poisons and antidotes (for snake bites): “for those bitten by a snake there was no healing if he did not turn to Indian healers - so the Indians themselves cured those who were bitten by a snake” (“Indica”, XV, 11.)

The fame of the healing properties of Indian plants spread far beyond ancient India. By sea and land trade routes they were brought to Parthia, the countries of the Mediterranean and Central Asia, the basins of the Caspian and Black Seas, South Siberia, and China. The main export items were: nard, musk, sandalwood, cinnamon, aloe and other plants and incense. In the Middle Ages, the experience of Indian medicine was borrowed by Tibetan healers, as evidenced by the well-known treatise of Indo-Tibetan medicine "Chzhud-shi" (VIII - IX centuries AD).

Ancient Indian surgeons used two dozen sharp and over a hundred blunt instruments. Probably, the operation of cataract removal, which, as we remember, was common in Mesopotamia, came to the countries of Mesopotamia from India (trade and cultural ties of these countries since the time of Harappa have been proven by archaeologists). In any case, Sushruta gives a detailed description of this operation.

A brilliant surgeon, Sushruta performed such complex operations for that time as hernia excision, removal of a stone from the bladder, and plastic surgery. The latter were especially needed not only because of the frequent wars with their mass injuries, but also for the reason that in those distant and cruel times, cutting off the nose or ears was a fairly common punishment.

To restore the lost nose, Sushruta made a “pattern” from a leaf of a tree, applied this pattern to the patient’s cheek, and cut out a flap from the skin of the cheek, which, however, remained connected to the skin of the cheek with the help of a leg. The flap was peeled off and transferred to the place where a person is supposed to have a nose. The old wound, of course, was refreshed, the scab was removed. To form the nostrils, reed tubes were temporarily inserted. And only when the transplanted flap took root in a new place, the surgeon cut off the leg connecting the graft to the cheek.

Just as witty were some other operations and techniques of ancient Indian doctors. In other countries of the Ancient World, surgeons almost never dared to operate on the intestines because of the hopelessness of such an intervention due to complications. In addition to the threat of peritonitis, it is important that the intestines could not stand the usual suture material - linen threads, silk. This problem was brilliantly solved by ancient Indian medicine. Intestinal wounds were sutured with black Bengal ant heads. Ants were brought one by one to the reduced edges of the wound. At the same time, the ant fiercely clung to the mucous membrane, fastening the edges of the wound with claws. The body of the ant was separated, and the head with convulsively clenched jaws was left on the wound. So, as if with brackets, the entire length of the wound was fastened next to the ant heads. The intestine was inserted into abdominal cavity. The skin on the abdomen was sewn up in the usual way - with horsehair or veins of a large animal, linen threads, silk. The described technique is similar to a fantastic legend, however, according to reliable observations of ethnographers, the Indians of South America used exactly the same method of fastening wounds (see below.).

To remove an arrow from the body, it was tied to a bent thick branch of a large tree. Then the branch was released. The speed effect seemed to prevent the onset of pain shock. Small fragments of iron tips were removed from tissues using a magnet. This method is still used in ophthalmic traumatology.

In Sushruta, and not in Cornelius Celsus, as some historians of medicine believe, one can find the first description of the local inflammatory process and its signs that are still given in the textbooks of pathophysiology: pain, redness, swelling, local heat. Sushruta also noted the general symptoms of local inflammation: lack of appetite, fever.

In ancient India, such methods of treating wounds as oil-soaked dressings, pouring boiling liquids over the wound were also used, here they first began to use in medicinal purposes leech and spanish fly.

Spanish fly (Lytta vesicatoria Fabricus) - blister beetle. They are very poisonous; biting, irritate the mucous membranes, cause blisters on the skin. The active ingredient is the capillary poison cantharidin (cantharidic acid anhydride). The blister beetles were collected early in the morning when they were in a motionless state, shaken from the trees onto the bedding, quickly transferred to wide-mouthed vessels and tightly closed. To kill the beetles, the vessels with them were placed in a hot oven, then dried in a cooling oven at a temperature not exceeding 400 or in the open air. The Spanish fly preparation thus prepared was used externally only as a distracting and irritating blister (may cause inflammation with blistering).

A solution of them was smeared on a cloth of a certain size and tied to the damaged area of ​​the body.

In the "Sushruta Samhita" a special "lecture" on the anatomy of corpses was discovered. It turns out that in India, an autopsy was performed to study the structure of the body. True, the method used there - soaking the remains of the deceased - is far from perfect from a modern point of view, although it also has its advantages, for example, in the study of topographic anatomy.

“The doctor should take the corpse of a well-built, not too old person, not destroyed either by poison or by prolonged illness that changes the structure of the body. After removing the faeces, the corpse is washed, placed in a wooden box, properly bound with grass, hemp, sugar cane, straw, pea stalks, and then placed at the bottom of a fast-flowing stream in a transparent place, where the corpse is protected from damage by birds, fish and other animals. and from where it is taken out only after 7 days and 7 nights. Then it is rubbed with a brush or bark, and attention is paid to the skin, meat, etc., after the removal of which they proceed to the study of deeper organs.

As you can see, the first Indian doctors without any special obstacles overcame both the religious prohibitions of their time and the natural feeling of disgust in order to better understand the subject of their professional studies - the human body. In this field they were true pioneers. Indeed, in most other ancient and medieval countries of Europe and Asia, dissection of corpses was considered blasphemy and was strictly prohibited. However, due to their primitive general ideas and they did not manage to go far along this path.

The physiological ideas of the ancient Indian physicians were as naive as the similar theories of their contemporaries in Egypt and Assyro-Babylonia. Both there and here in ancient times it was believed that a person has a system of 24 "channels". It originates at the navel, passes through the whole body and carries "life-giving juices" (rasa) various kinds in particular blood. The heart adds a “fiery liquid” to the juices and drives them through all parts of the body for one minute. From the blood arise the "five bases of the body" (dhatu) - flesh, fat, bones, Bone marrow, seed. main role, however, "winds" play, which are taken into the body through breathing. One "wind" produces speech, another introduces food into the body, the third removes feces and urine from the body (mala, that is, literally "dirt"), as well as semen in men, newborns in women; the fourth determines the movement of the limbs. In the case of some disturbances in the action of the "winds", the disease-causing action of bile, phlegm (mucus) and the destructive "wind" appears.

Thus, the physiological and pathophysiological concepts remained rather fantastic. That still did not prevent Indian doctors from developing many important diagnostic techniques(counting the number of breaths and exhalations per unit of time, listening to "wind noise" in the chest, etc.).

More general recommendations for the preservation of health, such as diet, full moon walks, the company of young women, love songs, visits to gardens, and travels in contemplation of beautiful landscapes; garlands of flowers around the neck, although they cause a smile in modern readers of the famous Kama Sutra, in fact, are not without psychotherapeutic and hygienic meaning.

From the earliest Vedic times, great importance was attached to diet. Herdsmen-arias most wholesome food found milk and products from it. According to the Samhitas, milk nutrition gave health and longevity, children were provided with a proportional physique, strength and intelligence. And for pregnant women - the viability of the baby. Both expectant mothers and children were encouraged to include freshly churned butter in their diet. And for teenagers, for the speedy maturation - refined butter. Rice and honey were also considered healing. As you can see, the ancient Indians quite rationally approached the compilation of their menu.

In ancient India, earlier than in Western Europe, there were almshouses (at Buddhist temples) and rooms for the sick - dharmashala (hospital). Reliable information about them dates back to the time of Ashoka, the most prominent ruler of ancient India. Ashoka also encouraged the cultivation of medicinal plants, the construction of wells, and the landscaping of roads. Somewhat later, during the period of the Gupta Empire (IV - VI centuries AD), the “golden” period of Indian history), special “houses were built in the country, where the needy were provided with material and medical assistance, gave shelter to the crippled and crippled, orphans and widows, children, and the sick for as long as they need it.” It is to this era that the activities of Sushruta and his followers are attributed.

In their medical treatises, some attention was paid to hygiene. It was not recommended to sneeze in public places, wear dirty clothes, drink raw water from untested wells, clog them. At the same time, the practice of life in the East was, as a rule, far from these warnings: in the villages and, especially, cities, overcrowding, unsanitary conditions, and horrendous poverty of the masses of the poor reigned.

The position of a doctor in ancient India was not the same at the stages of history. In the Vedic period, practicing medicine was not reprehensible: even Agni and the Ashvin twins were respectfully called miraculous healers. Later, with the development of the caste system and social inequality, the tendency to consider certain occupations as ritually "unclean", and those engaged in them as untouchable, intensified. This applied to horse and chariot carers, carpenters, magicians, acrobats, dancers and other workers, including healers (in all likelihood, those who were involved in surgery and were associated with ritual "impurity"). The common people, of course, appreciated those who helped him from ailments; princes and kings rewarded skillful life doctors. Although the practice of medicine is spoken of with great respect in the ancient texts, it must be remembered that the doctors themselves composed these works. Although their caste was not too high in the traditional hierarchy of Indian society.

It is curious that Ayurveda had a veterinary section. He directly adjoined the presentation of methods of healing people. Methods for the treatment of livestock, primarily cows, as well as horses and elephants, are outlined.

An important role in the development of healing in ancient India was played by monasteries and monks, among whom there were many knowledgeable healers. All the monks had some knowledge in the field of medicine, since it was considered a high virtue to provide medical assistance to the laity. Not only in India, but in the surrounding countries of the Indo-Buddhist and Lamaist culture, medicine was taught in monasteries, both novices - future monks and lay people. The student must first pass general course- Sutras and other works of the great sages. After a test in the knowledge of these texts, he was allowed to study in a specialty (in this case, medical). At the end of a special course, he received permission to practice medicine.

Medicine in ancient India was closely connected with religious and philosophical teachings, among which special place takes yoga. It combines religious philosophy, moral and ethical teachings and a system of physical exercises-postures (asanas). Much attention in yoga is paid to the purity of the body and the ascetic lifestyle. The doctrine of yoga consists of two levels: 1) hatha yoga (physical yoga) and 2) raja yoga (mastery of one's spirit). In modern India, both healthy and sick people practice yoga (in yoga therapy clinics); research institutes continue to study this traditional system of healthy living.

A student of medicine had to master all facets of medical art: “A doctor who is not skilled in operations becomes confused at the patient’s bed, like a cowardly soldier who first got into battle; a doctor who knows only how to operate and neglects theoretical information does not deserve respect and can endanger even the lives of kings. Each of them owns only half of his art and is like a bird with only one wing,” says the Sushruta Samhita.

At the end of the training, the teacher delivered a sermon to his students, which is given in the "Charaka-samhita": "If you want to achieve success in your activities, wealth and fame and heaven after death, .. You must strive with all your heart to heal the sick, you do not you must betray your sick even at the cost of your own life... You must not get drunk, you must not do evil or have evil comrades... Your speech must be pleasant... You must be prudent and always strive to improve your knowledge... But neither which of what happens in the house of a sick person should not be told ... to anyone who, using the knowledge gained, could harm the sick person or another. Only after working more or less under the supervision of his mentor, the doctor in India received the right to independent practice.

Recorded in the I-II centuries. n. e., this sermon carries character traits of its time, however, in terms of its main provisions, it is very similar to the “Oath” of the ancient Greek healers (attributed to the 3rd century BC). This testifies to the uniform principles of medical ethics in the countries of the Ancient World.

Thus, within the framework of ancient Indian culture, something like a methodology for teaching medical art has developed. The samhitas formulate the main theses of medical ethics (duty to the teacher, to the patient; selflessness of the work of the healer; preservation of medical secrecy, if medical observations can aggravate the state of mind of the patient or his relatives). The medical ethics of ancient India strictly demanded that the healer, “who wishes to be successful in practice, be healthy, neat, modest, patient, wear a short-cropped beard, diligently brushed, trimmed nails, white clothes scented with incense, leave the house only with with a stick and an umbrella, in particular, he avoided chatter ... "As you can see, in addition to purely special knowledge, quite certain moral qualities were expected from the doctor: honesty, disinterestedness, courage, self-control and others, without which effective healing is unthinkable.

The physician was supposed to constantly update his knowledge, discuss his clinical experience with professional colleagues. The surgeon was instructed to carefully prepare the patient for the operation and observe him after it, until complete healing. Only a criminal could refuse to help a doctor. When incurable disease the doctor was supposed to openly admit his powerlessness over her.

Remuneration for treatment was forbidden to demand from the disadvantaged, friends of the doctor and brahmins; and vice versa, if wealthy people refused to pay for treatment, the healer was awarded all their property. Per wrong treatment the healer paid a fine depending on the social status of the patient.

Of course, the ethical recommendations of Indian samhitas reflect the ideal rather than the actual practice of traditional medicine. However, the written record of such a code reflects the relatively high level of medical art within the framework of ancient Indian culture.

In the classical period, traditional Indian medicine reached its apogee. In time, this coincides with the era of Hellenism and the heyday of the Roman Empire in the West, with the states of which ancient India had trade and cultural ties along land and sea routes.

Ancient Indian medicine had an undoubted influence on the doctors of ancient Greece and medieval Arabic medicine, and hence the subsequent tradition of healing in Europe and Asia. Ibn Sina in his famous "Canon of Medicine" widely used the works of Charaka and Sushruta, translated into Persian and Arabic. Greek and Roman historians and geographers repeatedly mention the medical achievements of the Indian sages. Strabo, for example, was surprised that the local healers use not so much medicine (especially ointments, plasters) as a diet. The ancient Greeks seem to have paid less attention to diet.

If we recall the difference between medical schools in Ancient Greece, then the traditions of Indian medicine will be closer to Kos, and not Cnidian. This last one was mainly empirical - it detailed the diagnosis of diseases, without going into the general theory of the structure of the body and the causes of its damage. On the contrary, the Kosskaya school, to which the famous Hippocrates belonged, relied on general condition organism, its comprehensive study, and the disease seemed to be a whole complex of symptoms, taking into account the individuality of the patient. Approximately in this way the further development went clinical medicine. Note the well-known concept of Hippocrates about the "elements of the body" - blood, mucus and bile (black and yellow) - something very similar we saw in the views of the founders of Indian medicine. This and some other coincidences with the experience of Indian doctors can be explained both by a simple coincidence of socio-historical conditions in the East and in the West, and by some continuity of more ancient Eastern achievements by Western colleagues.

At the same time, the differences between the Indian tradition of health protection and disease control and the European one are obvious. Indian physicians never fell into the narrow physiology already characteristic of ancient, and to the greatest extent of modern European medicine. In the East, they tried to consider the patient in a complex way, from the point of view of his physical, mental and mental state. A doctor in India was obliged to know not only his narrow specialty, but also the basics of botany, biology, chemistry, pharmacology, psychology (in the form in which they existed at a certain historical period of development). The doctor's work there began even before the patient fell ill, and did not stop after his recovery from a certain ailment. The main task medicine was revered support vital functions body as part of healthy longevity. To a similar model of doctor interaction general practice and the patient Western medicine has turned relatively recently. The natural factors of maintaining health and combating ailments were widely promoted - sunlight, fresh air, communication with wildlife, and generally a favorable climate.

Similarly, in the East, there were no such sharp lines between the hospital and the pharmacy as in the West. The modern specialty of the clinical (hospital) pharmacist was anticipated by the widespread use of herbal and, in general, natural preparations doctors representing all major sections of traditional Indian medicine.

indian treatise medicine pharmacy

List of used literature

1. Wikipedia.

2. Petrishche, T.L. History of Medicine and Pharmacy: A Course of Lectures / T.L. Petrishche; ed. MD, prof. V.S. Glushanko. - Vitebsk: VSMU, 2010.

3. Great medical encyclopedia.- 3rd ed.- T. 14.- M., 1980.

4. Sorokina, T.S. Atlas of the history of medicine. Primitive society. Ancient world. 1987.

5. http://kzdocs.docdat.com/docs/index-30303.html?page=2.

Hosted on Allbest.ru

Similar Documents

History of Chinese medicine. The development of veterinary medicine in India. Veterinarians of Ancient Persia. The development of veterinary medicine in Mesopotamia (the valley of the Tigris and Euphrates rivers, XX-XVII centuries BC). Medicine practices in Egypt. The main merit of Hippocrates in the development of medicine.

abstract, added 11/26/2010


Sources on the history and medicine of ancient India. Features of culture and development in the Harappan, Vedic and classical periods. The emergence of the teachings of Ayurveda as a fusion of Aryan and Dravidian cultures. Description of the principles of acupuncture in the treatise of Somaraja.

term paper, added 03/03/2012


The history of the development of aromalogy, medicine and pharmacy in ancient Egypt. Mythology and ancient Egyptian medicine. Narrow areas of ancient Egyptian medicine. The Ebers Papyrus of the 16th century BC The importance of medicine and pharmacy in ancient Egypt at the present time.

term paper, added 04/21/2012


The history of the emergence and development of herbal medicine in China, India and Tibet. The main categories of herbal medicine in oriental medicine. Basic principles of replacement of medicinal plants in Tibetan medicine. Studying the principles of Indian herbal medicine Ayurveda.

term paper, added 02/12/2018


The origins of Tibetan medicine. The influence of the medical systems of India, China, Iran on the formation and development of Tibetan medicine. Proper nutrition is the main component of health. Methods for the treatment of diseases. Conditions of the human body according to Tibetan medicine.

abstract, added 06/06/2010


Features of the civilization of ancient Egypt. The high level of knowledge of the ancient Egyptians in the field of medicine. Priestly temple medicine, its techniques. medicinal plants mentioned in the papyri. Achievements of previous eras in the basis of medicine of Ancient Rome.

presentation, added 11/13/2013


Tasks and goals of studying the history of military medicine and pharmacy in the Russian army. Differences in understanding the specifics of military medical activity in the pre-revolutionary and Soviet periods. Stages of formation of military medicine and pharmacy in the Russian army.

term paper, added 06/04/2002


The origin of European medicine and pharmacy. Characteristics of the pharmacy business. Universities as centers of medieval medicine. The influence of alchemy on the development of pharmacy. Registration of pharmacy in the system of scientific knowledge. Development of the pharmaceutical industry.

test, added 03/30/2011


The development of medicine during the transition from the primitive communal to the slave system. The first hospitals and medical schools, the philosophical and natural-scientific basis of ancient medicine. The essence of Aristotle's natural philosophy, analysis of its relationship to medicine.

abstract, added 11/16/2010


The history of the development of medicine from ancient times to the present day, healing in ancient Greece. The teachings of Hippocrates and its significance in the development of classical medicine, his most famous works. Features and outstanding representatives of Alexandrian medicine.

Recently, there has been a lot of interest in society Eastern practices and religion. Ancient techniques, dating back centuries in their history, help to understand issues and problems that traditional faith, medicine and psychology give in to. Today we will talk about Ayurveda: what is it - philosophy or, consider the methods of treatment and features of Ayurvedic preparations.

Indian Ayurveda - basic principles and methods of treatment

The principles of treatment and diagnostics are based on the belief of the sages in the relationship of a person with the outside world. If a person lives with an open soul, in harmony with the rhythms of nature, then they bypass him. Great importance is given to spiritual purity, and not to physical symptoms. That's why medications prepared from substances living energy: , metals.

A bit of history

According to legends, the founder of ancient science was the god of healing Dhanvantari, it is he who is credited with the authorship of the first teaching texts.

The exact time of the origin of ancient science has a discrepancy in dates, it can be said with certainty that already in the seventh century BC there were two schools whose specialization was therapy (the school in Taxila) and surgery (the school in Kashi).

The golden age of the development of the ancient medical system is considered to be the period of 327 BC. e.-750 AD e., the heyday of Buddhism in India.

The treatises of the Indian sages were translated into many languages ​​and influenced the medicine of many Mediterranean countries, Tibet, China, Persia, and later (VIII-XIII centuries) were studied by European alchemists.

Did you know? In their medical practice, such minds of antiquity as Hippocrates, Galen, Avicenna, Zhud Shi turned to Ayurvedic methods of treatment.

Already in the seventeenth century, Indian surgeons were trained in rhinoplasty operations. Starting from the 18th century, science began to lose ground, unable to compete with technological progress. But in the 20th century, it is being actively studied in the USA, Russia and Central Asia.

The connection between the soul and the body - the main elements of Ayurveda

Let's understand what Ayurveda is in fact. If you do not go into the accuracy of the translation from Sanskrit, but speak in simple words, the practice is based on a strong connection between the mental, spiritual and physical principles of a person. Following the teachings, a person is responsible for his own health, the doctor can only relieve physical symptoms. The cause of all diseases is in ourselves: somewhere succumbed negative influence, deviated from the intended path, lost faith, envied, became angry. That is, in order to gain health, you need to put things in order in your soul, to understand the psycho-emotional imbalance. Detailed introspection will help you find a purpose and incentive for recovery. The basic idea of ​​life in Indian practice says that life is a close interaction of the soul, mind, feelings and body.

Ayurvedic diagnostics

Ancient Indian medicine, in order to establish a diagnosis, first determines the state of the doshas (dominant character types, more details below). Ayurvedic diagnostics uses eight main types of examinations.

• Pulse measurement.
• Chair research.
• Urine study.
• Palpation.
• Checking the condition of the mucous membrane of the eyes.
• Language examination.
• The sound of a voice.
• General impression.

• (dosha) of a person;
• season and time of day (dosha activity varies by season and time period);
• mental health of the patient, possible features in terms of neurology.

Studies of feces and urine are similar to those in official medicine, color, consistency, and frequency of bowel movements are also important.

During palpation, great attention is paid to special points of the body, their softness or hardness is assessed, a point is pressed under pressure or there is swelling.

Much attention is paid to the visual inspection of the hair, skin and tongue. Any change in the color of the nail plates, for example, or peeling off already speaks of a problem. By the way, in traditional classical medicine there is also a narrow specialization, doctors identify problems by the condition of hair or nails, skin - mycologist, trichologist.

The tongue, according to ancient practice, is associated with many organs and systems of the body, according to the plaque on it or its absence, by the color and degree of dryness, the specialist can find out which of the organs has a problem.

Such a scrupulous study of the patient allows the doctor to make the most accurate diagnosis and choose the appropriate treatment.

Illness is a teacher. Features of treatment

Consider what Ayurveda is in medicine, and its relation to the disease. Indian practice divides diseases into five types:

• disease-teacher. This is a kind of stop sign or litmus test, indicating wrong actions, vices and that lead a person to a dead end, take him away from a given program;
• illness is a friend. Often some illnesses accompany serious pathologies in the body and help alleviate severe illness. For example, veins in an epileptic reduce convulsive syndrome;
• helper disease. Many past infections strengthen ours and help us fight more complex diseases later on;
• disease-conductor. This is, roughly speaking, a kind of code that stops The biological clock organism and accompanying a person to another world;
• disease is the enemy. Condition associated with external influences, such as radiation exposure, toxic poisoning, frostbite.

Any treatment, whether it be, or medications, from the point of view of ancient medicine, is meaningless until the body is freed from those that provoke the disease. This also takes into account psycho-emotional state patient: a person experiencing anger, fear and others will block the body's defenses. If cleansing of toxins is a purely medical problem, then getting rid of negative energy is the concern of the patient himself, of course, not without the help of a specialist.

Very important in Ayurveda and water balance, walks in the fresh air, strengthening physical fitness and spiritual self-improvement.

Among the methods of treatment, in addition to wellness, the following are used:

• cleansing procedures;
• herbal treatment;
• aroma and color therapy;
• breathing exercises;
• sound therapy;
• classes and more.

Did you know? At the turn of the 20th and 21st centuries, Ayurveda was officially recognized as the most effective alternative science in medicine. The decision was made at a meeting of the World Health Organization.

Ojas and the Foundation of a Healthy Lifestyle

Ayurveda is the science of, which is based on maintaining life in the body, and is called ojas.

Ojas is a kind of subtle matter that connects and nourishes the physical, emotional and spiritual principles of the individual. She is responsible for immune system, for the aging of the body, all systems and organs. She is our connection with the Supreme mind of the universe.

Ojas is born in every child during his conception and develops when the baby drinks mother's milk. We spend this energy on recovery after severe injuries, mental shocks, diseases. Therefore, the amount of ojas directly depends on the amount in our life.

Replenishes the supply of ojas spiritual and physical purity, good sleep, proper nutrition, the predominance of creative positive energy around. A person filled with life-giving energy is healthy, good-natured and responsive, any science or action is easily given to him, he is full of strength, and those around him intuitively strive to join his society.

Human types according to Ayurveda - a brief description of the doshas

According to the doctrine, there are three main types of human character:, and, consider their brief characteristics.

Character and habits of Vata type:

• impressionable, sensitive and responsive;
• knows how to hear and sympathize;
• prone to contemplation.

Outwardly, they are slender and thin people, thin-skinned and thin-boned, the skin is dry and prone to early aging. Their career is most often associated with the humanities or social activities, pedagogy.

Characteristics of Kapha:

• strong in character;
• cheerful;
• energetic but stable;
• selfish (owner).

General description of the Pitt type:

• smart;
• ambitious, can be aggressive in achieving the goal;
• has creative potential;
• overly emotional;
• witty;
• brave.

Ayurvedic nutrition - basic rules for each type

For each type of person in Ayurveda there are their own, we will briefly consider the main ones.

Cotton wool. These are thin people with a fast metabolism, but this does not mean that they can indulge in gluttony. Three meals a day are recommended for Vata. Breakfast is better early and hearty; lunch - around noon, not too rich; dinner - at six in the evening, it can be light, but satiating. Vata should drink plenty of water and not abuse alcohol. Products and dishes for Vata: meat and meat broths, cereals with butter, pastries, sweets; it is not advisable to eat sour fruits and a lot raw vegetables.

Kapha. Overweight Kaphas should skip breakfast and drink a cup of herbal tea instead of eating. At noon, it would be appropriate to dine with a hearty, even hearty, dish, but give preference to natural and useful products. Near four hours in the afternoon you can have a light snack, dinner can be moved to six in the evening. After each Kapha meal, it is advisable to take a walk or do something that requires effort. Foods for Kapha: lean cereals (except rice), sour fruits, raw vegetable salads seasoned with lemon juice, lean meat (poultry), pickled vegetables. It is desirable to exclude sweets from the diet.

Pitt. This type also has good digestion and, in principle, can afford dense and satisfying food. However, proper nutrition can bring harmony to the explosive nature of these people. It is advisable for them to avoid spicy, smoked and salty, red meat, give preference to vegetables, fruits, fish and legumes.

Ayurvedic recipes - examples of Ayurvedic nutrition

Basic principles of nutrition:

• food should be eaten only freshly prepared (do not store for a long time);
• food is best digested at noon (lunch time);
• eating is akin to meditation (eat slowly, in a good mood, do not read, do not watch TV);
• you need to eat when you are hungry, and not because you have nothing to do;
• There should be no overeating, full saturation, it is good to experience a slight feeling of hunger.

Delicious Ayurvedic salad with fruits and nuts

Ingredients:

• natural ;
• (fresh or dried), ;
• Ayurvedic cosmetics - basic principles

  Consider what is Ayurveda in. This, in simple terms, is tracking external problems ( , ) and comparing them with internal problems.
  

  To solve cosmetic problems, only those ingredients that have living energy are used in treatment, everything that is in nature: herbs, fruits, vegetables, grated cereals or legumes, roots, spices, clay, algae, animal milk, plant oils. That is, in fact, Ayurveda cosmetics is what we eat, a product that a priori will not harm our body.

  Most people perceive the world by tactile sensations, Indian practice pays great attention to various. An important condition for the work of the master is his attitude to love for his neighbor. Working with the patient's body, working on the desired area of ​​the body, the massage therapist directs the positive energy of his thoughts. No matter how strange it may sound, but the warmth of the master brings more relief to the patient than the impact of soulless devices of classical cosmetology. Therefore, you should not be surprised if acne, the master will massage the feet.

  An important condition for carrying out any procedures is our relationship with the lunar cycles. For example, procedures aimed at cleansing or getting rid of a problem are carried out on a waning moon. In working with women, the specialist clarifies her menstrual cycle. Individual approach is also practiced in the selection of remedies: herbs and roots, oils of various extractions and other ingredients are selected taking into account physiological features patient.
  

  To sum up: our health is in our hands. If you look from the point of view of classical medicine, most diseases are directly related to the psychological state. Anger, irritability, constant dissatisfaction provoke bodily ailments. A person who lives in harmony with himself, as a rule, is in good health.