Buddhist Approach to Harmonious Healthcare (original) (raw)
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Buddhist perspectives on health and healing
The Chulalongkorn Journal of …, 2005
This study was begun because of the recognition of the problems in health systems we are presently facing. Those health problems are not only due to the deficiency in scientific and administrative knowledge, but are also the result of the limitation of the paradigm that we currently use to generate the knowledge and the ways to solve health as well as other global problems. The objective of this study is to find an alternative paradigm for understanding health issues by investigating the Buddhist canons. The Thai Tipitaka on CD-ROM was used as the basic database for gathering Buddhist principles and perspectives on health and healing. Buddhism looks at all existences in term of integrated factors depending on processes of interdependent causal relationships governed by the Three Characteristics or the Dependent Origination. This premise deeply guides the disciples' perceptions and living styles. The broadest meaning of disease in Buddhism involves all kinds of human sufferings, while health is the state of being completely free from all suffering. Health quality is a collective product of previous actions starting from past lives and ending at your last second. While suitable care is given to a patient, he/she should realize the nature of this so fragile, no-self life. These principles will lead patients and their relatives to have less suffering and anxiety. It will be, moreover, a basic belief of a health system that concerns more with the spiritual aspect of life.
Introductory Reflections on Buddhism and Healing
This introduction reflects on some key passages on illness in the Pāli suttas, especially as regards the relationship of illness and karma, and whether Buddhist meditative qualities might be seen to alleviate or cure physical illnesses. In July 2014, the UKABS conference, at the University of Leeds, was on the topic of 'Buddhism and Healing'. Some of the papers given at this were submitted to BSR, and three of these form the first articles in this issue of the journal: by Anālayo Bhikkhu, Pierce Salguero and Ira Helderman. We also have Helderman's review of a book on the topic by Salguero, and Chris Jones review of a book containing a chapter by Geoffrey Samuel on Tibetan medicine. Issue 31.2 also contained the article by Steven Collins on 'Madness and Possession in Pāli Texts' (pp. 195–214). Anālayo's article explores the role of mindfulness and viriya in the Nikāyas and Āgamas in overcoming pain and illness, Salguero's article analyses the spread and reception of healing practices associated with Buddhism, and Helderman's article looks at how Western psychotherapists have made use of qualities such as mind-fulness and likened their adaptations of Buddhist approaches to adaptations of Buddhism in Chinese culture. Together, the articles cover Buddhist approaches to illnesses of both body and mind. Here it is worth noting a key passage cited in Collins's article: Monks, there are two kinds of illness. Which two? Bodily illness and mental illness (kāyiko ca rogo cetasiko ca rogo). People are found who can claim to enjoy bodily health for one, two, three, four, and five years; for ten, twenty, thirty, forty, and fifty years; and even for a hundred years or more. But apart from those whose intoxicating inclinations have been destroyed (khīṇāsavehi) it is hard to find people in the world who can claim to enjoy mental health even for a moment. (A II 142–143)
Buddhist Approach to Health and Well-Being: The Way Forward to a Sustainable Future
2019
Buddhist approach to healthcare has been of immense value and the scholars have been studying the different places in Tripitaka and many other discourses or Suttas that contain the value of health and well-being. The modern psychologists such as William James, Carl Jung and Eric Fromm too have identified the philosophical perspective of Buddhism on healthcare. Buddha preached that if a person controls his mental, physical and verbal behaviour most of his evils will not be active. The impure body causes many illnesses even though the INSIDE evilness is hidden to the outside world. As the society at present is seen, it is understood that almost all the individuals suffer from various illnesses mainly because they have not been able to control their mind and body. The main research issue in conducting this study was to find out how the Buddhist approach to health and well-being for individuals can establish a sustainable society. The researcher wanted to achieve the following objective...
C. Pierce Salguero (ed.), Buddhism and Medicine: An Anthology of Modern and Contemporary Sources
Social History of Medicine, 2020
The second volume of C. Pierce Salguero's Buddhism and Medicine takes the books' editor and contributors' exploration of this complex topic into the modern and contemporary period from the sixteenth century to the twenty-first century. It documents a variety of Buddhist and Buddhist-related practices, history, politics and culture from South Asia, East Asia, Southeast Asia, the USA and the UK to paint a picture of diverse Buddhist influences on health and healing. The book presents examples of how Buddhism's identity as a medicine for human su!ering, with the Buddha, posited as a physician, and its teachings and practices as
Buddhist medicine, 2024
Walking on flowers, avoiding stones. Basically, Buddhism is a medicine that is considered to be an objective medicine, and it is introduced as a great physician in the World Buddhist tradition. Because he prescribes medicines for the birth of all the Rotas to go away. Everything is caused by our attitude towards the world. All diseases can be cured by cultivating those attitudes. Therefore, what is needed now is an intellectual revolution.
Buddhist Medicine and its Circulation
Oxford Research Encyclopedia of Asian History. Ed. David Ludden. New York: Oxford University Press, 2018
Buddhist medicine" is a convenient term commonly used to refer to the many diverse ideas and practices concerning illness and healing that have emerged in Buddhist contexts, or that have been embraced and carried by that religion as it has spread throughout Asia and beyond. Interest in exploring the relationship between mind and body, understanding the nature of mental and physical suffering, and overcoming the discomforts of illness goes back to the very origins of Buddhism. Throughout history, Buddhism has been one of the most important contexts for the cross-cultural exchange of diverse currents of medicine. Medicine associated with and carried by Buddhism formed the basis for a number of local healing traditions that are still widely practiced in much of East, Southeast, and Central Asia. Despite the fact that there are numerous similarities among these regional forms, however, Buddhist medicine was never a cohesive or fixed system. Rather, it should be thought of as a dynamic, living tradition with a few core features and much local variation. Local traditions of Buddhist medicine represent unique hybrid combinations of cross-culturally transmitted and indigenous knowledge. In the modern period, such traditions were thoroughly transformed by interactions with Western colonialism, scientific ideas, and new biomedical technologies. In recent decades, traditional, modern, and hybrid forms of medicine continue to be circulated by transnational Buddhist organizations and through the global popularization of Buddhistinspired therapeutic meditation protocols. Consequently, Buddhism continues today to be an important catalyst for cross-cultural medical exchange, and it continues to exert a significant influence on healthcare practices worldwide.
Meditationʼs Impact on Chronic Illness
Holistic Nursing Practice, 2003
Meditation is becoming widely popular as an adjunct to conventional medical therapies. This article reviews the literature regarding the experience of chronic illness, theories about meditation, and clinical effects of this self-care practice. Eastern theories of meditation include Buddhist psychology. The word Buddha means the awakened one, and Buddhist meditators have been called the first scientists, alluding to more than 2500 years of precise, detailed observation of inner experience. The knowledge that comprises Buddhist psychology was derived inductively from the historical figure's (Prince Siddhartha Gautama) diligent self-inquiry. Western theories of meditation include Jungian, Benson's relaxation response, and transpersonal psychology. Clinical effects of meditation impact a broad spectrum of physical and psychological symptoms and syndromes, including reduced anxiety, pain, and depression, enhanced mood and self-esteem, and decreased stress. Meditation has been studied in populations with fibromyalgia, cancer, hypertension, and psoriasis. While earlier studies were small and lacked experimental controls, the quality and quantity of valid research is growing. Meditation practice can positively influence the experience of chronic illness and can serve as a primary, secondary, and/or tertiary prevention strategy. Health professionals demonstrate commitment to holistic practice by asking patients about use of meditation, and can encourage this self-care activity. Simple techniques for mindfulness can be taught in the clinical setting. Living mindfully with chronic illness is a fruitful area for research, and it can be predicted that evidence will grow to support the role of consciousness in the human experience of disease.
A review of research on Buddhism and health: 1980-2003
Journal of health care chaplaincy, 2008
Electronic searches of social science and biomedical literature identified 44 empirical studies that specifically investigate Buddhism, meditation, and health. The number of studies increased over time, especially in medical and other health-related fields. The studies were found to differ by geographical region with regard to the emphasis on spiritual, psychological, or physical outcomes. Results from this study are explored with respect to historical trends as well as current variations in scholarship and religious practice between the regions.