Transcript

360

Russ Mason, M.S.

Introduction

W estern medical practitionerswho are familiar with Tibetanmedicine generally associate it

with characteristic herbs, the Buddhistpractice of compassionate spirituality,and the traditional Tibetan medical textsknown as the Kalachakra. While Tibetanmedicine encompasses elements that arefamiliar from Chinese and Indian medicaltraditions, it does so in a uniquely Tibetanway tha t in t eg ra t e s the prac t ic e o fmedicine into the broader cultural milieu.According to the Tibetan scholarly tradi-tion, all fields of learning—includingmedicine and astro-science (or astrolo-gy)—are based on the interrelationshipsamong the five elements.

Jhampa Kalsang holds the degree ofRTsis Rhampa, which is equivalent to aWestern doctorate in Tibetan traditionalastronomy, astrology, medical astrology,and Buddhist psychology. He is an inter-nationally renowned scholar, lecturer,teacher, Tibetan medical doctor, and prac-titioner of Tibetan astrology. He was bornin Nepal while his parents were en routefrom Tibet to Dharamsala, India, wherethe Dalai Lama has lived for more than 30years. Professor Kalsang grew up inDharamsala, where he studied at theTibetan Medical and Astro Institute andreceived his RTsis Rhampa, in 1999. For 10years, he taught and conducted consulta-tions with both Tibetan and non-TibetanAsian clients and with Westerners.

Since 1997, he has traveled to Germany,Italy, and France on numerous occasions,to teach courses, workshops, and semi-nars to European students who are eager

to learn about the traditional Tibetan inte-gration of medicine, holism, and spiritual-ity.

Since Professor Kalsang’s arrival inthe United States in 1999, he has com-pleted a very important book publishingproject that he initiated while in Italy. Atthe end of 2000 the Rome-based publish-er, Tibet Domani, released his definitiveEnglish-language textbook, entit ledTibetan Astro-Science. As the first majortreatise on Tibetan medical astrology tohave been published in the English lan-guage, it has been very well-received inthe West. Medical astrology is a special-ized field within the Tibetan practice ofmedicine and resembles the specialty ofradiology in Western medicine. A West-ern-trained physician learns how to readX-ray films, but depends on the radiolo-gist’s skilled interpretation before incor-po r a t i n g t h e f i lm ’ s r e s u l t s in t o acomprehensive diagnosis. Similarly,cas ting and reading heal th-focusedastrological charts is part of the tradi-tional Tibetan medical education, butonly few practitioners specialize in thatfield.

Professor Kalsang has spent the past 2years teaching, lecturing to, and work-ing with U.S. physic ians in numerouslocations, demonstrating the uniquelyholistic and compassionate traditionalTibetan healer’s approach to medicalpractice. In 1998, he was the keynotespeaker at the First International Con-ference in Tibetan Medicine in Wash-ington , D.C. , and, dur ing hi s morerecent vis its, Professor Kalsang hass ha r e d h i s k n ow l ed g e o f T i b e t a nmedicine with anthropology students atPrinceton University and nursing stu-dents at Yale University.

East Meets West

Russ Mason: The Dalai Lama has hada significant role in the preservation ofTibetan culture, including medicine.Would you explain a little about that?

Jhampa Kalsang: Yes, the Dalai Lamabelieves that Tibetan medicine has animportant role to play in helping the suf-fering people of the world. He is commit-ted to preserving Tibetan culture andTibetan medicine, because he believesstrongly that it will help all people. In1961, he established the Tibetan Medicaland Astro Institute, in Dharamsala, inorder to preserve Tibetan identity andcul ture as appl ied to the pract ice ofmedicine. Our practice of medicine comesfrom a Buddhist perspective, so there is avery deep spiritual component to whatwe do . I a t t end ed t h i s s c hoo l andremained there after attaining my Ph.D.equivalency in Tibetan astro-science, andwas on the teaching faculty for manyyears.

RM: Since you first came to the UnitedStates 4 years ago, you have been busyworking with Western doctors. In whatways do you assist them?

JK: I often am a consultant and provideinformation about psychological supportfor a suffering patient. In the Buddhistphilosophy, the mind is very important,so I often talk with the patients and showthem different ways to think: how toreceive a health problem in a calmer way.This is important because many peoplewith a disease allow it to affect theirthoughts, and they make the mistake ofcomparing themselves to someone who ishealthy. But if they were to spend timemeditating about people who had greaterhealth problems than themselves, this

Bringing Tibetan MedicalAstrology to the West

An Interview with Jhampa Kalsang

could provide a change of perspective.Yet, for a suffering patient, this is verydifficult to do, since people in the Westwith a disease tend to define themselvesin terms of that disease, but a disease issomething a patient has; it is not what apatient is. That is why it is important toview the patient as a human being whoha s a d i seas e and who is su f fer ingbecause of it.

RM: What are the most significant dif-ferences between the ways a Tibetandoctor and a Western doctor practice?

JK: First, through my personal obser-vations, I have seen that Western doc-t o r s—esp ec i a l l y in th e a l l op a th i ccommunity—spend comparatively littletime with each patient, and almost noattention is paid to spirituality. Westerndoctors often try to see as many patientsas possible in the course of a day and donot spend time with the patient as ahuman being. The diagnos is may beinsufficient because the doctor does nottake time to listen to what the patientwants to tell, which is very important.Sometimes Western doctors don’t eventalk to the patient . Therefore Westerndoctors, or other health care practition-ers, might be advised to spend more timewith each patient and generate compas-sion for the human beings they are treat-i ng . I have a l s o not i ced tha t manyWestern doctors are not very happy, andthis may be because they are lacking aspiritual component in their own lives.

RM: How can a Western health carepractitioner understand disease in theTibetan context?

JK: Suffering and disease constitute avery big picture. To the Tibetan physi-cian, disease comes from a combination of

factors: from psychological; physical; orbehavioral factors; or from the diet. Wedo not regard physical disease as being assignificant as psychological, or mental,disease.

RM: When you first began your studyo f med i c i ne , was i t o n l y T ib e t anmedicine, or were you exposed to allo-pathic medicine as well?

JK: When I attended the Tibetan Medi-cal and Astro Institute, we studied onlytraditional Tibetan medicine. We did nothave the opportunity at that time to studyWestern medicine. Since then, there havebeen many visitors teaching medical sci-ence from the West and they have lec-tured about Western medicine.

RM: When you studied at the TibetanMedical and Astro Institute, what weresome of the courses which were offered?What sort of text books did you use?

JK: Much of it is based on naturalherbs, natural remedies, and how to cure.Also, Tibetan medicine is solidly based onBuddhist philosophy and the liberationfrom suffering of the individual.

Our main source of information for allthe various diseases, symptoms and soon, is contained in the Four Root Tantras,which is a collection of Tibetan-languagetexts that have been only partially trans-lated into English. This is the main medi-cal “textbook” used by all the Tibetandoctors. The first Root Tantra containssix chapters and is designed for someonewho is brill iant. It provides all of theimportant texts for someone who wantsto be a Tibetan doctor and al l of theessential information. The second RootTantra is the “Explanatory” tantra andcontains 31 chapters. This explains theFirst Root Tantra in great detail. The

third Root Tantra is the “Oral Tantra.”This has 92 chapters and goes into evengreater detail than the previous two RootTantras. The Fourth Root Tantra is calledeither the “Last Tantra” or “PracticalTantra”; it contains 25 chapters. Thisprovides detailed information on morepractical applications, such as reading apulse. This is shown in the First RootTantra, but only very briefly. At the end,there are two chapters, which are sup-plementary, or a conclusion. The FourRoot Tantras contain 156 chapters andcontain the whole of Tibetan medicine.The Kalachakra is the main astronomicalt e x t b oo k , an d i t a l s o t a l k s a b o u tmedicine.

RM: Is astro-science an area of tradi-tional Tibetan medical study?

JK: Yes. If someone wants to be a greatscholar, he or she must study ten majorfields of learning. These include medicine,

ALTERNATIVE & COMPLEMENTARY THERAPIES—DECEMBER 2001 361

“People in the West with a disease tend to definethemselves in terms of that disease, but a disease

is something a patient has; it is not what a patient is.”

Jhampa Kalsang, Ph.D., New York City.

astrology, grammar, poetry, Buddhism, art,dancing, crafts, and so on. All of thesefields are interrelated, and medicine andastro-science are very closely relatedbecause they work with each other, and thefoundation of both teachings is based onthe five elements.

Someone who wants to be a Tibetanphysician must study for 5 years at oneof the accredited Tibetan Medical Insti-tutes. This is followed by 2 years of resi-dency, under a senior physician, usuallyin a clinic, as we have very few inpatientfacilit ies. After that , the person mayopen his or her own practice or continueto work with a mentor or work at aninstitute. At the present time, there arethree Tibetan medical schools in Indiabut there are also many Tibetan medicalschools throughout Tibet, including theTibetan Medical School in Lhasa. How-ever, since the Chinese occupation ofTibet, the Buddhist, spiritual componento f T ib et an med ic ine—as taugh t inTibetan medical schools—is now almostnonexistent. In this way, it is more simi-lar to the Western model.

The Five Elements

RM: What are the five elements? Arethey the same elements recognized byChinese medicine?

JK: Our five elements come from boththe Chinese and the Indian systems ofknowledge. They are very similar to eachother but there are slight differences. Thefive elements in Chinese are wood, fire,earth, iron, and water. The five elementsin the Indian system are: air (or wind),fire, earth, space, and water. So the differ-ence between the Chinese and Indian sys-tems of knowledge is that the Chinese haswood and iron, whi le the Indian hassp ac e and w ind . So we , in T ib e tanmedicine, use both five-element systemsas a middle path between the Indian andthe Chinese.

RM: How do you know when to usethe five-element Indian system or theChinese system?

JK: There is no “better” here. One is notmore profound than the other. It is a mat-ter of what stage, or period, you use it.Now, when we use the knowledge of thefive elements, it depends on the circum-stances. Sometimes, when we are readinga pulse, or the urine, we will use the Chi-nese five elements. So we use both. In myexperience, both are very elaborate andhave a very long history. They are deep,grounded, and based in profound logicand meaning.

RM: How does a Tibetan doctor arriveat a diagnosis?

JK: When we examine someone, it is inthe context of the three humors: wind; bile;and phlegm. These three humors are rep-resentative of the status of energy in ourbodies. We begin the diagnosis by obtain-

ing information from the pulse and theurine. For example, if the wind energy isdisturbed, people will suffer stress, ten-sion, depression. Now, these are symp-toms of disease related to the mind, mentaldisease. However, if the bile energy is dis-turbed, then they may suffer problemswith the liver or bowel inflammation.Other symptoms include. . .the gall blad-der is not functioning properly. . .or thereis a problem with the circulation of theblood. When the phlegm energy is dis-turbed, people often gain a lot of weight.There are excess fats in the body; peopleslow down in their work. However, theyalso become calmer and more easygoing.

Studying urine and reading the pulseare important tools Tibetan doctors use.We can get much information about apatient from his or her urine. It is like amirror of the status of the system. We canget information from the color. . . thesmell. . .when we shake the urine there isa special sound and we can judge fromthat. We use the pulse to get informationbut, for me, urine is better because youcan see it, smell it, and do a lot of evalua-tions. With the pulse, you need practicalexperience. You need to have spent muchtime reading many pulses from a lot ofpeople and, of course, each person’s pulseis different. And, of course, the pulse willchange—quickly—due to circumstancessuch as weather, diet, time of year, theastrological influences, and so on. So, inour medical system, we use both together,the pulse and the urine, so we can arriveat a diagnosis this way by asking: “Whatis the problem? What is the disease?”

RM: How can an individual’s pulse beaffected by astrological influences?

JK: There are many astrological influ-ences in the medical field. From my expe-

362 ALTERNATIVE & COMPLEMENTARY THERAPIES—DECEMBER 2001

“We, in Tibetan medicine, use both five-element systems as a middle path between the Indian and the Chinese.”

To Contact Professor Jhampa Kalsang

Jhampa Kalsang330 East 46th Street, Apartment 9CNew York, NY 10017Phone: (212) 953-2194Cell phone: (917) 586-4369

He can also be reached at:4830 Croftshire DriveKettering, OH 45440Phone: (937) 435-8429E-mail: [email protected]

rience, astrology has a greater bearing onthe psychology of an individual and thetreat ing of psychological problems.Medicine has to do more specifically withelemental healings, such as a problemwith the liver. But with astrology, we arealso able to check the five elements for anindividual, and through astrological cal-culations, help the person to get in bal-ance. For example, if I take someone’spulse and I find that the “liver pulse” islow, or unfavorable, I then take the astro-logical calculations and look to see the“wood” e l emen t , s i n ce t he l i ve r i s“wood.” So in this way we have a lot ofinterconnections.

Then another connection is to look forspirit disease; that is, disease caused byspirit. This is an important role of astro-science—to detect which spirit is causingthe disease. And there may be many spir-its.

Spirit Disease

RM: So if someone has a spirit dis-ease, does it manifest in physical form?

JK: Yes. There are over 100 differentkinds of spirit disease, and the symptomsand treatments vary a great deal. Oneexample is something we refer to as NagaSpirit, which could manifest as skin dis-eases, or pus, or scars. Among the vastnumber of spirit diseases are 18 differentkinds of spirit diseases that affect chil-dren. The typical symptoms include cry-ing and irritability, and these symptomstend to increase at night. This does notmean that any child who cries at nighthas a spirit disease, but it is something wewould consider.

RM: How would you treat such a con-dition?

JK: We have to investigate to makesure that it is a spirit disease. We deter-mine this with the help of the lama andastrological divination. In this way wecan find out which spirit is creating theproblem. How do we know this? Let ussay there are two patients with nearlyidentical heart problems. The diagnoses,arrived at through examination of thepulse and the urine and other proce-dures, suggests that the patients are thesame. They are given similar remedies,and one heals within a month, but theother does not. So if he has not healed,then the family goes to the lama or to theastrologer for divinations. Through thedivinations, we can figure out whichspirit is harming this person.

RM: Let’s say a 30-year-old womancomes to you for an examination. Whatwould you do?

JK: If a woman comes to my clinic , Icheck a lot of things. I even look at whatcolor clothes she wears. This gives me alot of information.

RM: Would you please explain aboutthat?

JK: Each color has a significance relatedto disorders. So, if she is wearing redclothes on the top, I notice what day of theweek she is visiting me. If it is Wednes-day, then I get some information fromWednesday and that she is wearing redon top. Then, when she sits down in frontof me, I notice to which side she leansmost—the right side or the left side. Thisalso provides diagnostic information.

RM: What kind of information?JK: The left side of the body has moon

energy; and this relates to pain associat-ed with the abdomen or kidneys, or if a

new or full moon affects the patient’sbehavior or sleep. Some people do notsleep well during a full moon. Now, theright side is the sun side, or sun energy.This also has influences. In short, theyrepresent either hot or cold diseases,and this relates to the Chinese yin andyang. So, how she sits will give informa-tion. So, if she is wearing red, the ele-ment representing red is fire, so it mightbe a heart disease or fever, or even ablood disease. All of these factors giveme information. Of course I ask ques-tions and this is very important to do.For an unknown person, we—as a West-ern doctor does—take a medical back-ground, or history. But I will also ask,what did you eat last night? What didyou do last night? Behavior is importantto understanding the patient. Then Iread the pulse and urine and then theastrological chart. This way, I can deter-mine the predisposition of disease andwhich planet is under control. Then withall this information, I sum up and givethe solutions.

RM: What if a patient comes to youwith arthritis or some other chronic dis-ease?

JK: It is important to note that ourTibetan diagnostic procedures are verydifferent from those of the West, andthere are many factors that affect a con-dition. Our treatment protocols are dif-ferent from the West’s. We first changethe diet, then behavior, then offer medi-cation in the form of herbal preparations.If none of these treatments work, thenwe apply other therapies, such as moxi-bustion, which is a form of heat therapythat sends heat to the various meridianpoints. In applying this therapy it isimportant to know the person’s date of

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“Each color has a significance related to disorders.”

birth, because the therapy may not beappropriate depending upon the per-son’s chart.

RM: When you have explained this toWestern medical practitioners, how dothey react?

JK: Once, in a conference in Washington,D.C., a woman doctor, a Western M.D.,said she noticed that on Mondays patientscome to her with diseases related toabdominal parts, such as urinary bladderproblems. On Tuesday, people withinflammation or blood diseases came to seeher. Tuesday was also the day which hadthe most accidental problems. On Wednes-day, it was the kidneys; on Thursday, itwas mental or psychological problems; onFriday, it was the lungs and respiratory dif-ficulties; on Saturday, it was the heavinessor stiffness of the body. So she noticed this,and I said that it would be good for Tibetandoctors and Western doctors to workhand-in-hand, to share our knowledge.Sometimes they have knowledge betterthan our system, and sometimes we haveknowledge better than the Western system.

RM: Are there areas in which Tibetanmedicine excels over its Western coun-terpart?

JK: Both medical systems have wonder-ful things to offer to each other towardhealing human illnesses . In the areas ofchronic disease, Tibetan medicine is moreeffective—such as treating diabetes andhepatitis, as well as depression, stress, ten-sion, or psychological problems, because,in Tibetan medicine, we are taught, andknow much better, about the concept of

mind and the mind-body-spirit connection.Western medicine, however, knows moreabout the physical body, surgical practices,and technological applications. Westernmedicine also is very good for dealing withbacterial disease and viral infections.Another dis t inc t ion is that Westernmedicine tends to work very quickly, whileTibetan procedures take more time.

RM: A great deal of Tibetan astro-sci-ence is based upon the person’s astrolog-ical data. Would you please explainabout that?

JK: Yes, if I were going to construct ahealth chart for you, I should know yourexact date and time of birth, and place ofbirth, so I can figure out the chart. Thatwill give me a lot of information aboutyour health.

RM: How is this different from a basichoroscope?

JK: We can determine predisposition todisease. Remember, this is a medical analy-sis of your chart. Also, very important, isthat the Tibetan calendar is not the same ast h e G re go r i an c a l e nd a r t h a t mo s tastrologers use. Our calendar has 360 days,not 365 or 366. Our calendar system alsouses the lunar system and it is very precise.Also, beyond matters of health, the chart isvery useful for helping a person to pick thebest day to go to a job interview and alsowhat lucky color to wear. Each person has alucky color. Mine happens to be blue, andthe corresponding stone is turquoise. So ifthe person’s best day is Wednesday and thelucky color is green, then that person’schances are better going to the job interviewon Wednesday, wearing green on top. I testall of my clients and keep a record. Also,people have bad days and bad colors also.

RM: How do you integrate all of theastronomical information into your med-ical practice?

JK: In the Tibetan system, we believe thebody is like a mandala (a beautiful, com-plex unified design used in some medita-tion practices). Outside the physical body isthe planets, the galaxies, and the universe.They are like a mandala also, and they havean influence on our bodies, through micro-cosmic and macrocosmic energy. Each indi-vidual, during a period of a day or a month,undergoes the influences of different plan-ets. So, at the moment, a person is under theinfluence of the planet Mars, which is veryaggressive. This could lead to disputes,fighting, temperamental problems, stress. . .so all these influences relate to Mars. I willgive you another example. Mars is the plan-et of war, and it was in influence during thedestruction of the twin towers in New York.I made a chart for that, and it was veryinteresting. And Mars also influenced thosewho felt the emotion of revenge at the time.Mars also influences blood diseases, heartdisease, high fever, and problems with acci-dents.

The planets are also very importantwhen we make certain medicine. Forexample, in India, there is a medicine wecan only make one day in a year. Only oneday. That medicine is called “MoonlightMedicine.” That medicine is good forstomach problems, liver problems, bloodcirculation—the medicine enriches yourblood and circulation. We make thatmedicine once a year; the Tibetan eighthmonth, on the fifteenth (in the Western cal-endar it would fall during September). Wemake this medicine outdoors, by the lightof a ful l moon. We cannot make th ismedicine indoors, or in a laboratory,because it needs the energy of the moon.So we work all night to make this medi-cine. And we have to make enough to lastan entire year.

RM: Is this an herbal medicine?JK: Yes, it is herbal. We use twenty

herbs and limestone in this formulation.

364 ALTERNATIVE & COMPLEMENTARY THERAPIES—DECEMBER 2001

“In the areas of chronic disease, Tibetan medicine is more effective.”

For More Information. . .Tibetan Astro Science

By Jhampa KalsangRome: Tibet Domani Publishers, 2000

RM: Would this medicine work in theWest on blood circulation disorders?

JK: Yes , o f c ours e the Moonl ightmedicine will work on Western people.Even if they don’t believe in the astrologyor spirituality, the potency of the herbs isstill there. But, going back to the eighthcentury, Tibetan medicine and astrologyhave always worked together very well.

RM: What other medical preparationsdo you use in Tibetan Astro-science?

JK: We have a “Precious Pill,” whichshould be taken on an auspicious day,based on astrological calculations. Wegive this information to the doctor. Also,we advise the doctor the best day to per-form certain treatments on the patients.So the doctor should consult the Tibetanalmanac. In their training, the doctorsstudy astro-science and the astro-sciences tudent s s tudy medic ine . We worktogether. This is holistic.

RM: Of what significance is diet inTibetan medicine?

JK: Oh, very important. But first let megive you a little explanation. When wetreat a patient, of the foremost impor-tance, is advising the patient on how andwhat to eat—dietary suggestions. . .whatfood is good to eat and what food is notgood to eat, given your problem or diag-noses.

RM: Are you able to make dietary sug-gestions based on someone chart?

JK: Oh yes. In the chart, I can see thepotential for disease, so therefore I giveprecautions and give dietary suggestions.Then also we have the behavior of thepatient, which is very important. And,each season, we have to change the diet,according to the season. This is veryimportant. For example, in summer youshould not eat too much and shouldavoid heavy foods such as red meats.

They are di f f icu l t to digest . Cheeseshould also be avoided in summer. Yourbody, your digestive heat, is very low insummer, even though people drink softdrinks and iced tea and things with ice.But in summer, you don’t need to eatmuch, plus you are not very hungry inthe summertime. We have to behaveaccording to the season. Many womenare very cautious about their weight andwant to diet. And I tell them, never try tolose weight in winter because yourdietary heat is very active. But, duringth e winter , when people have highdietary heat, they can eat more food andnot gain weight. Now, if you don’t eat,then your body energy will get lost. Ifyou are hungry in winter then you musteat something. If diet and behavior needsome help, then we give herbal medicine.

RM: What if a Tibetan person requiressurgery?

JK : We don’ t have soph is t i ca t edsurgery as in the West. Until the tenthcentury, we had advanced surgery. Butthen one physician tried to per formsurgery on the king’s wife. The surgeryfailed and the king—who was very pow-erful—ruled that all surgery be aban-doned. We lost a lot of techniques as aresult of this. So now, if someone reallyneeds surgery, then we take them to aWestern doctor. But, in Tibetan medicine,we do everything possible to help thepatient to avoid a surgical procedure. Forexample if someone has a kidney stone,then we will give some medicine to dis-solve that stone. We don’t cut the kidney.

Now, with people with psychologicalproblems, or mind problems, medicineoften doesn’t work. So we have to pro-vide spiritual advice and have the personperform relaxation meditations or Bud-dhist meditations, and that will help in aspiritual way. Normally with mind prob-lems, one needs to cool down the mind

and to bring about calm. So when themind gets distracted we teach the tech-nique of calming the mind. This is some-thing Tibetan doctors often teach theirpat ients. This is also a component ofholistic medicine—the spiritual aspect tohealth and healing.

RM: How are you spending your timein the United States? Do you have apractice?

JK: I do nationwide teaching and work-shops. Tomorrow I go to San Diego, to do aworkshop. So I do that, as well as counsel-ing, therapy, and charts for people individ-ual ly . Or sometimes I am invi ted touniversities such as Yale and Princeton. Igave a talk last year in Chicago on “TheImpact of Buddhism on Medicine.” Therewere other speakers on the panel also,including a Japanese Buddhist and a Kore-an Buddhist. The Japanese Buddhist wasalso a nurse. So we all gave a talk. So, wher-ever the people ask me to come, I go andteach. I cannot give medicine here becausethe law is very strict, but I can give advice.

RM: What do you do for a person whohas a terminal illness?

JK: Usually this person will consultwith a lama with the doctor present. Ifthere is no more energy left in the patient,and passing seems likely, the doctor andthe lama will know this. There are thingswe can still do for the patient, includingproviding meditations on emptiness andimpermanence. This is very important.We also tell the patient he or she can noweat whatever he or she would like tohave. n

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“The doctors study astro-science and the astro-science students study medicine.”


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