2nd bml conference manual 2014

2nd INTERNATIONAL CONFERENCE ON BODY, MIND AND LIFE, 2014

1 - 3rd October, 2014 Body, Mind and Life Department, Men-Tsee-Khang, Dharamsala

ORGANIZING BODY

ADVISORS:

Mr. Tashi Tsering Phuri (Director, Men-Tsee-Khang )

Dr. Tsewang Tamdin (Attending physician to His Holiness the14th Dalai Lama;

Chairman, High Level Tibetan Medicine and Astro. Council of Men-Tsee-Khang)

ORGANIZING COMMITTEE MEMBERS:

Geshe Tenpa Tashi

Dr. Ngawang Jinpa Sunang TASP Tenzin Nyendak Mrs. Sonam Yangdon Dr. Tenzin Choying TRANSLATORS:

Tibetan Buddhist Philosophy: TASP Tenzin Loden (Men-Tsee-Khang)

Ayurveda Medicine : Dr. Chime Dolkar (Men-Tsee-Khang)

Unani Medicine :

Siddha Medicine : Dr. Tenzin Lhundup (Men-Tsee-Khang)

Chinese Medicine : Dr. PemaTsetso (Men-Tsee-Khang)

Modern Science :

Dr. Namdol Lhamo (Men-Tsee-Khang)

Mr. Karma Thupten (Library of Tibetan Works &

Archive, Dharamsala) LAYOUT AND DESIGN: Miss. Tenzin Kunsang

TRAVEL COORDINATOR: Mrs. Dawa Dolma

CONTENTS 1. Introduction of Body Mind and Life Department .......................................................................1

2. Inaugural Ceremony Programme.................................................................................................2

3. Conference Introduction .............................................................................................................3 4. Biographies of Speakers, and Abstracts ......................................................................................6

5. Brief History of Tibetan Buddhism and Medical Systems ..........................................................34

6. Closing Ceremony Programme ...................................................................................................39

7. Conference Programme and Schedule..........................................................................................41

MESSAGE FROM HIS HOLINESS THE DALAI LAMA

Not only our Tibetan Science of Healing, medicines

but like

other

systems

Indian

of

Ayurveda,

Unani, Traditional Chinese medicine, and Allopathic medicine also have their ways of treatment. However, the common goal of all these medical systems is to heal the body and ensure physical and mental wellbeing.

Therefore it is essential to pay attention to the different theoretical and practical methods of other systems too.

(An excerpt from His Holiness’s address to the graduating students of Men-Tsee-Khang College: 1996)

Participants of the 1st Body, Mind & Life Conference, which was held from 26th to 28th June 2013, during an audience with His Holiness the Dalai Lama at the Main Temple.

Speakers and Organizing Committee of the 1st Body, Mind & Life Conference during an audience with His Holiness the Dalai Lama.

Inaugural Ceremony of 1st Body, Mind & Life Conference.

During a session of the 1st Body, Mind & Life Conference.

During a session of the 1st Body, Mind & Life Conference.

Closing Ceremony of the 1st Body, Mind & Life Conference.

BODY, MIND & LIFE DEPARTMENT INTRODUCTION Established in the year 2013, the Body, Mind and Life Department of Men-Tsee-Khang owes its origin to the 1st Body, Mind & Life Conference. This conference was hosted by Men-Tsee-Khang and blessed by His Holiness the Dalai Lama in June 2013. It covered five major topics on the healthy and diseased states of body, mind and life as presented through the views and perspectives of Tibetan Buddhism, Tibetan Medicine, Tibetan Astrology, and Modern Psychology. This conference and the unwavering guidance and support of the Director of Men-Tsee-Khang paved the way for the creation of this department.

OBJECTIVE The main objective is to provide optimum Mental Health Care Service through the wisdom of Tibetan Medical and Astro. Science and as proposed by His Holiness the Dalai Lama, laying its prime focus on Buddhist Psychology while integrating the essence of various traditional and modern sciences.

PROJECTS i) Collecting and documenting essential information on body, mind and life, with specific focus on the mental aspect, from the teachings and treatises of Buddha, Sorig Kuntue (The Great collection of Tibetan Medical Texts), Kalachakra tantra and astrology, elemental astrology and Svarodaya Tantra. (ii) Organizing intensive courses, workshops and conferences on body, mind and life. (iii) Enhancing physical and mental well being through introduction of various contemplative practices. (iv) Other spiritual activities

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INAUGURAL CEREMONY PROGRAMME 2nd INTERNATIONAL CONFERENCE ON BODY, MIND AND LIFE 2014

Date : 1st October, 2014 (Wednesday) Time : 08.30 A.M. Venue : Men-Tsee-Khang Hall

Programme: •

Kindly be seated in the hall by 08:25 A.M.

•

Arrival of Chief Guest Sikyong Dr. Lobsang Sangay at 08:30 A.M.

•

Lighting of Butter Lamp by the Chief Guest

•

Homage to Martyrs

•

Chanting Prayers and Offering of tea and sweet rice

•

Introductory speech by the Head of Body, Mind & Life Department

•

Address by the Chief Guest

•

Vote of Thanks by the Body, Mind & Life Department

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2nd INTERNATIONAL CONFERENCE ON BODY, MIND & LIFE INTRODUCTION Placing both the hands together at the centre of the heart and with deep respect to His Holiness the 14th Dalai Lama, Ngawang Lobsang Yeshi Tenzin Gyatsho, the Champion of World Peace, we wish to extend our heartiest welcome to all the members of the Sangha; the Chief guest, the Special guest, and all our other guests of the occasion; the eminent speakers and participants of the conference, and the staff and students of Men-Tsee-Khang. Holding the perspectives of the six different fields of knowledge at the core of the conference, we would like to introduce to you: the background history, objective, and schedule of the 2nd Body, Mind & Life Conference.

BACKGROUND HISTORY In addition to the unique heritage of Tibetan people called droong dheu bon sum, which prevailed in Tibet from a very early age, the great Dharma Kings and the interpreters brought the flawless Nalanda lineage to Tibet around the 7th century. With this advent, many scholars emerged and studied all the vast treatises of Buddha and analyzed his words through the three fold analysis and by means of study, reflection and meditation. The manner of analysis was done in the same manner as the process of burning, cutting and rubbing done by a goldsmith while testing the purity of gold. The great scholars transmitted this rich and valuable tradition and kept it alive. Due to this reason, Buddhist philosophy has become the unique heritage of Tibet. Not only does it represent Tibet, but it can also be called as the precious gem of the whole world. Similarly, from the ten sciences of Tibet, Tibetan Medical and Astrological sciences based on their indigenous foundations have further developed adopting various present-day methods such as researches, exchange of knowledge, and practices etc.

Besides, in addition to the many medical treatises composed by ChebuTrishey, son of Toenpa Sherab Mewochhe, King Trisong Dheutsen hosted the 1st International Medical Conference at Samye, inviting great scholars from different parts of the world. The senior YuthokYonten Gonpo composed the first draft of Gyue-shhi (The Four Medical Tantras), which was based on the indigenous medical knowledge of Tibet and integrated with the essence of medical systems of the neighboring countries. He established the first medical school in Kongpo Menlung in the 8th century and pioneered the standardization of course syllabi for the respective medical degrees of Dhuerawa, Kachupa, Rabjampa, and Bumrampa.

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From this time till date, Tibetan Medical knowledge has been transmitted down through its lineage system, and disseminated by eminent physicians using the four valid cognitions. It is not only one of the oldest known medical traditions with the potential to treat all the diseases of the body and mind but is also one of the most comprehensive systems, comprised of the synthesis of essence of other medical systems.

In the year 1696, His Holiness the 5th Dalai Lama established the Chagpori Medical school at Lhasa, the capital city of Tibet, and started medical schools for monastic students at monasteries of Amdo, U-tsang, and Kham, the three provinces of Tibet. The legacy of this noble health service started by His Holiness the 5th Dalai continues till today.

Tibetan Medical &Astro. Institute [Men-Tsee-Khang] was established in 1916 by His Holiness, the 13th Dalai Lama in Lhasa, Tibet, and was later re-established in the year 1961 in India under the guidance and patronage of His Holiness the 14th Dalai Lama. With the gradual development made by this institute in the last more than fifty years, it has presently eight administrative departments, nine academic departments, and fifty four branch clinics, totaling to about 500 staff members serving the community at large through health services .

OBJECTIVE The 1st Body, Mind & Life conference, which was held in June 2013, served as the gateway for the establishment of the Body, Mind & Life Department. This conference was blessed by His Holiness the Dalai Lama in the form of a special audience and inspiring guidance. The main objective of creating this department is to provide optimum Mental Health Care Service through the wisdom of Tibetan Medical and Astro. Science and as proposed by His Holiness the Dalai Lama, laying its prime focus on Buddhist psychology while integrating the essence of various traditional and modern sciences.

This 2nd conference is slight different in nature from the 1st Body, Mind and Life Conference.

This international conference aims at implementing the vision of His Holiness the Dalai Lama by inviting and bringing together the scholars of different medical systems prevalent in India; Traditional Chinese medical system, Modern Science, and Buddhist Philosophy on a common platform.

This conference has three sole objectives: i. Exploring ways to improve Mental Health Care; ii. Exchange of ideas between different approaches; 4

iii. Identifying a common outcome for the development of Mental Health Care by bringing together different religious and medical systems on one platform.

Besides, differences in the origin and characteristics of the ancient and modern traditions mentioned above have made a beneficial impact on each individual in accordance with their taste and preferences.

These differences provide us with a platform where we get opportunities to enrich our knowledge on these disciplines through deliberation and exploration, and where the effectiveness and uniqueness can be revealed simultaneously. Our conference too aims at the same target where we look forward to emphasize more on safeguarding the mental health of people belonging to this era, which is full of strong competition and greed induced by the material world; to generate positive mental reforms by methods of counseling and practical approaches. We are looking forward to bring together different fields of knowledge together, pile their essences, features, practical and secret instructions on a common platform, and try our level best to serve the community at large through mental health care programmes.

This conference not only signifies the importance of mental health and moral ethics, but it also highlights the value of social wellbeing and environmental awareness. We are confident that the presentations of our eminent speakers and the feedbacks and comments of the participants of this conference will definitely help us in achieving our goals.

BRIEF OVERVIEW OF THE CONFERENCE This conference features an intense dialogue on the four topics of body, mind and life from the perspectives of six different fields of knowledge. We would also like to draw your attention to the last page of the booklet which contains the detailed programme schedule of the conference with clear specification of the names of the speakers and moderators.

Lastly, we do hope that this three-day conference contributes immensely to the physical and mental wellbeing of all living beings. May all the aspirations of His Holiness the Dalai Lama be fulfilled, and may he live a long and healthy life!

May the BODY of all beings be healthy, MIND be happy, and LIFE be stable!

Body Mind & Life Department Men-Tsee-Khang 01.10.2014 5

BIOGRAPHIES AND ABSTRACTS* 1. KHENPO CHOYING DORJE Buddhist Psychology Dear to his masters, His eminence Khenchen Kunga Wangchuk Dorjee Rinpoche and His eminence Dzongsar Khyentse Rinpoche, Khenpo Choying Dorjee entered the Dzongsar Khyentse Chokyi Lodroe Insititute for Higher Buddhist Studies in the year 1992. He gradually earned degrees in the field of Madhyamika, Buddhist philosophy, and professorship. He was conferred the title of Khenpo in 2002 and received the degree of Khenpo from His Holiness the 14th Dalai Lama in 2004.

For about twelve years from 1999 to 2013, he was engaged in teaching various Buddhist doctrines at Dzongsar. He studied English at The British Council in Singapore from 2006 to 2008. In 2011, he visited Khyentse Foundation, Universities at the U.S. and the University of Berkeley, California as a Visiting Scholar, and taught there for four months. For a period of 5 years from 2008 to 2013, he served as the assistant principal at the renowned Buddhist college Dzongsar Khyentse Chokyi Lodro Institute, and is presently serving at the designation of Khenpo at Dzongsar Institute, Chauntra.

Identification of Body, Mind and Life and Relationship between the three Having seen the ultimate nature of phenomena, One attains the Enlightenment.

Having not seen thus, one roams in the cycle of ignorance.

And since the mind plays a pivotal role, I thus pay homage to the mind.

In defining Body, Mind, and Life, the great Buddhist saint Chandrakirti said: ‘If one is to trust what’s been known through the sense organs, what’s the use of Arya Paths?’ From the Middle Way perspective of Tibetan Buddhism, the ultimate nature of Body, Mind, and Life cannot perceive through the conventional sense mind, given that we have modern instruments like binocular, etc. Body, Mind, and Life are imputed by terms and conceptual mind on the collaboration of their various parts, upholding their identities by means of interdependence, and that there isn’t a piece of dust existing on its own. * No amendments have been made to the abstracts to maintain its originality.

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Since Body, Mind and Life do not exist independently before the mind that sees the Ultimate Nature of phenomena, any form of discipline that prescribe them as independent entities would be false.

Though the secret of Body, Mind and Life is hard to encapsulate, yet without comprehending the ultimate nature of them, it would be meaningless to harbor aspirations to attain happiness and to avoid suffering.

From the potential imprints of Alayavijnana / the foundational consciousness the outer landscape, different faculties of mind and bodies are manifested. The foundational Consciousness also gives rise to all forms of minds, conceptions and grasping. And since not just the Body, Mind, and Life but all the phenomena from form up-to the omniscient mind are given rise by Alayavijnana, there are multitude ways of perceiving phenomena. Yet, all perceptions cannot be termed as valid to the mind that sees the ultimate nature of Body, Mind, and Life. Being a follower of the Enlightened Buddha, the conventional understanding is that, numerous philosophical schools came up primarily for the understanding of the true nature of phenomena. And here in this context we have: Yogachara Madhyamika, SvatantrikaMadhyamika, and in these modern times we could have Madhyamika of Modern Science.

Buddha who comprises all skillful means and unconditional love gave his religious discourse focusing primarily on different mental dispositions of his disciples. To one set of disciples he taught with External Phenomena being the premise of his teachings, and to another he gave his teaching on the bases that phenomena are the manifestations of mind. And to a set of his highly qualified disciples he taught the empty nature of phenomena.

All the religious discourses made under the consideration of different mental dispositions of the disciples cannot be categorized as valid. For example, during Buddha’s times the assumption that the world is a flat surface - and which is also stated in Sutra Khang-Bhu-Tsekpa – has not only been proved false by Modern Science, but it held a complete opposite view of the world being spherical in its shape. It has also provided manifold reasons as to how the moon and stars are revolving. However, none of us can assure that after laps of some centuries the world wouldn’t appear like triangle in shape.

From the conventional perspective, all phenomena are taught as manifestation of the mind. And here the ultimate nature of the external world is asserted by the great Indian Buddhist saints like Dhiknaga, Dharmakīrti, Shantidevaand Bhirya Pa. And in Tibet all the great Sakya masters shared common philosophical views on the ultimate nature of phenomena.

The great Sakya Pandita once said, for the establishment of emptiness there isn’t any reasoning better propounded by Arya Nagarjuna. And since the school that affirms appearance as manifestation of mind 7

provides the most fitting reason for the establishment of the conventional truth, we thus have so many literatures which stress that all conventional truths as a part of mind. And here, of all the reasoning Asanga’s ‘Duka-Kye-Chik-Char’ stated in ‘Soom Chu Pa’ is considered the best. Through this reasoning despite negating the existence of form – being External Phenomena – if one asserts that the phenomena being merely designated or imputed by concepts and that they exist externally, then it would be like acknowledging the existence of water when you know that it’s just mirage.

Therefore Mind, speaking from conventional point of view is something that isn’t a form and that which hasn’t broken its stream of ignorance and acts as a base for cyclic existence. The two primary features of mind are Luminosity and Knowing.

Body is defined as a shade of an umbrella given rise by Alayavijnana consisting of five sense organs and their respective senses. Yet, in reality they are the manifestation of mind. Life is a mental imputed phenomenon on Alayavijnana and the relationship between the three is that Alayavijnana, Body and Life are so intertwined as a golden earring and its gold. Here the ultimate nature of mind as examined by modern science for decades had also been examined by the Buddha and all his scholastic disciples. Yet none of them have been able to designate the mind and hence, not designable had been established as the ultimate nature of mind.

Not seen by the Enlightened Buddha, Yet acting as the base of the cyclic existence, Luminous and unbroken its stream, Is the mind, and life, but an imputed concept upon it.

2. PROF. RAM HARSH SINGH Ayurvedic System of Medicine Prof. Ram Harsh Singh was born on Jan 10th, 1942. He graduated in Ayurveda, Medicine and Surgery (ABMS) from Banaras Hindu University (1961) and did Ph.D (1969) and D. Litt (1982) under the coveted supervision of Padmashri Prof. K. N. Udupa. He is Fellow of the National Academy of Indian Medicine and Jewel Member of All India Ayurveda Academy (RAV).

Prof. Singh has produced over 100 MDs and 30 Ph.Ds under his guidance, many of whom are holding top 8

rank positions in the country. He has published 20 important books and 200 research papers in National and International journals. He is on the Editorial board of several National and International Journals and is the Member of National Commission on History of Science; the Chairman of the Scientific Advisory Board of the CCRAS (2012-2015). He has been the Chairman of AYUSH sector Innovation Council (2012) constituted by Govt. of India and the member of 12th FYP Steering committee of Planning Commission on AYUSH. He is the recipient of the prestigious Ram Narayan Sharma National Research Award (2005) carrying cash prize Rs 1.50 Lakh by HE. The President of India for outstanding contributions in the field of Ayurveda, Hari Om Ashram Award, IASTAM Award, Charak Award of Red Swastik Society of India, Jivak Award of Asian Medicine, PiyusPani Award, Life time achievement and Kasturba Oration Award of MGIMS, Platinum Jubilee Oration Award of Indian Science Congress and Distinguished Alumni Award of Banaras Hindu University. He has widely traveled all over the world to promote Ayurveda globally. Prof. Ram Harsh Singh joined the Faculty of Ayurved at Banaras Hindu University in 1963 and served this prestigious institution for over 40 years in the capacity of Lecture, Reader and Professor-Head Department of Kayachikitsa and Dean, Faculty of Ayurveda BHU till Feb 2003 after which he joined the Rajasthan Ayurved University of Jodhpur as its First Vice Chancellor on a 3-years tenure (2003-2006) where he played a commendable role to establish a new role model institution of higher learning in Ayurved. Professor Singh was the Full Chair Professor for one year (2006) at Wonkwang Digital University, Republic of Korea and has been the RAV Guru Dept. of AYUSH (2007-2012). He is the Visiting Professor (2012-2014) at Mount Madonna Institute of Creative Science and Arts, USA; Life-time Distinguished Professor in the Faculty of Ayurveda at BHU, and an Adjunct Professor at the Central University of Higher Tibetan Studies.

Prof. Singh has been seriously engaged in revival and development of Ayurveda on Scientific lines as an evidence-based system of Medicine. He is also engaged in developing newer courses and programs for need based development of Ayurveda in interdisciplinary areas to generate employment potential and to meet the need of appropriate man-power development in tune with the present day requirements and expectations from Ayurveda and other Alternative systems of Medicine, including the requirement of the emerging global scenario internationally.

Identification of Body, Mind and Life, & Remedies for disorders of Body, Mind and Life Ayurveda is the system of life science and health care, its antiquity going back to ancient Vedas. The classical knowledge base of Ayurveda is available today in the form of Six authentic texts in two sets of three books each, popularly known as (1.) Brihattrayis- Carakasamhita 700BC, Susrutasamhita 600BC 9

and Vagbhattasamhitas 300 AD; (2.)Laghutrayis – Madhavanidana 900 AD, Sharangdharasamhita 1300 AD and Bhavaprakasha 1600AD. These texts describe elaborately the unique principles and practices of Ayurveda which is still flourishing with increasing upsurge of global interest.

Ayurveda conceives AYU i.e. life entity as the four dimensional composite continuum of the body, the senses, the mind and the Soul. Similarly, Ayurveda presents a complete four dimensional concept of Swasthya or total health which is comprised of a balanced biological homeostasis with positive sensorial, mental and spiritual wellbeing. Social concern i.e. Hitayu and spiritual wellbeing are the fundamental considerations of Health. Good health can be earned through good life style, healthy food and natural rejuvenating herbomineral medications as and when needed.

Thus, Ayurveda is essentially a system of promotive, preventive and rehabilitative life and health care with obvious emphasis on social and spiritual wellbeing. This ancient Indian perception of wellness now seem to be resurging back and one can notice obvious trend of shifting paradigms from illness to wellness, from disease to health, from medicine to right food, from cure to prevention and from prevention to promotion of health. Ayurveda and Yoga originating from India promise health and wellness through life style management, healthy dietetics, Rasayana or rejuvenation therapy, Biopurification or Samsodhana karma, Practice of Yoga and Meditation.

Although Wellness has already become an important buzz word in the field of health sciences today, there is no universally accepted definition of wellness as wellness is tough to define. Often it is referred as a state of wellbeing or a state of acceptance or satisfaction with our present condition. Charise Corbin defines wellness as a multidimensional state of being, describing the existence of positive health in an individual, as exemplified by quality of life and a sense of wellbeing. Wellness combines health and happiness both and is a constant conscious pursuit of living life to its fullest potential. Wellness emphasizes the state of entire being and its ongoing development and is at times considered as analogue to medical term Homeostasis and Dhatusamya in Ayurveda. Wellness may be both physical or mental and social.

At this juncture it is imperative to reflect on Spirituality too which is the basic matrix of wellness. According to Wikipedia, spirituality refers to ultimate or an alleged immaterial reality, an inner path enabling a person to discover the essence of his/her being, or the deepest values and meanings by which people live. Spiritual practices or intended to develop an individual’s inner life. Spiritual experience includes that of connectedness with larger reality, yielding more comprehensive self, with other individuals or the communities, with the Nature or the Cosmos or the divine realm and the transcendental nature of the world. This presentation will discuss these concepts as conceived in ancient texts interfacing the same with the current understanding illustrating with certain clinical observations and database.

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3. DR. MOHAMMAD KHALID SIDDIQUI Unani System of Medicine Dr. MK Siddiqui was the former Director General, Central Council for Research in Unani Medicine, Ministry of Health and Family Welfare (through June 2010); and the former Co-Director, Centre for Research in Indian System of Medicine (CRISM) (through June 2010)at the National Centre of Natural Products, University of Mississippi, USA. He is the advisor (A. & R.C.) to JamiaHamdard) Hamdard University, New Delhi, and chairman, Unani Medicine Panel, National Council for Promotion of Urdu Language (Ministry of H.R.D.), Govt. of India, and the chairman of the Unani Medicine Panel, National Council for Promotion of Urdu Language (Ministry of H.R.D.), Govt. of India.

He is the recipient of many prestigious honors and awards such as ‘Dhanvantri Award’ and ‘Hakim Ajmal Khan Award’ , 1995; International HippocraticusMedicus Award’ and ‘Delhi Gaurav’ , 1996; ‘Alshifa Award’, 1997; ‘Heart Care Foundation Award’ , 1998; ‘National Health Care Award’ , 1999; ‘Bhaskar Award’ , 2004; ‘Hakim Ajmal Khan Memorial citation’ 2003-2004; Alhikmah Health Care Award, 20052006; ‘Ibn-e-Sina National Award’; ‘Imtiaz-e-Tibb Award’ and ‘Mohammad Ali Jauhar Award’, 2010.

He has served as a member of many Pharmacopoeia commissions and committees of Govt. of India; former member of Scientific Advisory Group for Traditional Medicine Research, Indian Council of Medical Research (ICMR); Technical Resource Group on ISM and HIV/AIDS, National Aids Control organization, Ministry of Health and Family Welfare; JamiaHamdard Society (management board of the Hamdard University) New Delhi; Doctoral Committee, All India Institute of Medical Sciences, New Delhi; Central council of Indian Medicine (Regulatory Body for Education & Practice in Indian Systems of Medicine), Executive Committee; Governing Body of the National Institute of Unani Medicine, Bangalore; Government of India committee for Regulation of collaborative research with foreign institutions; Hamdard University’s consultative committee for cultivation of medicinal plants, and many other equally important committees. He is the member of International Hippocratic Foundation, Kos, Greece; Founder Member , Indian Acupuncture Association , New Delhi, and Life Associate, Indian Red Cross Society.

Dr. Siddhiqui has served as CCRUM’s executive head for over 20 years. Managed ‘Administration’ and ‘Governance’ matters of the entire organization. Administrative mandate included matters of appointments, administration, accounts, audit, and budget, coordination with different ministries and the Parliament, and acting as liaison with other national and international organizations. He consolidated and optimized research methodologies at CCRUM - initiated the Standardization of the clinical research programme as per modern (WHO recommended) protocols.

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He directed and supervised standardization /evolving of Pharmaceutical standards of single and compound drugs, __ a first ever global initiative taken up under the aegis of CCRUM; led the process of standardizing 220 single and 385 compound drugs; coordinated with the Unani Pharmacopoeia Committee of the Government of India as its Member Secretary, for adoption of drug standards and approvals. He set up a Unani OPD at a Govt. Modern Medicine Hospital (Dr. R.M.L. Hospital) for the first time in India. This successful initiative replicated at other Hospitals. He directed medical relief work during Epidemics and natural calamities. Pioneered the council into disaster relief and aid efforts – a first for Unani medicine globally.

Dr. Siddhiqui played an instrumental role in designing the Traditional Knowledge Digital Library (TKDL) Task Force report. He also edited, finalized and published 114 scientific monographs; work included a unique 7 volume compilation containing more than 11,000 folklores on tribal medicine and remedies. He has organized 16 scientific workshops, 10 research seminars and an International Conference to commemorate the silver jubilee of the council; introduced innovative revenue schemes and models at the council. These CCRUM revenue generating initiatives were later widely acclaimed & adopted by other organizations at the Department of ISM&H. He served as an evangelist for Unani Medicine at various national and international forums; worked towards the adoption of Unani medicine as a scientific System of Medicine across the world, and also introduced GLP Certification of major Libraries. He has authored 2 books and 78 scientific articles on various topics; edited, translated and published 25 classical texts. He has managed the publication of critical scientific texts such as the National Formularies of Unani Medicine, Unani Pharmacopoeias, research monographs and around 150 other books and journals. He is an active contributor to multi-disciplinary medical journals, and also the chief editor of Hippocratic Journal of unani medicine (Quarterly) and Jahan-e-Tibb, urdu (Quarterly).

4. DR. SHIN JER CHOU Chinese System of Medicine Dr Shin jer Chou was born in 1965 in Northern Taiwan and majored in Chemistry at University. As a college student, he learnt acupuncture, Taiji, and Qi-goung. After that, he went to Germany for further study in the area of Bio-chemistry. Later, he felt interested in traditional Chinese Medicine and then, went to get enrolled at the Beijing Chinese Medicine Institute. There, he continued his study of acupuncture and learnt from many senior Chinese medicine doctors. After that, he continued to study at Cheng-Du Chinese Medicine Institute in Sichuan province, took internship at the Chinese 12

Medicine hospital, and passed the Chinese Medial licensing examination. Back in Taiwan, he learnt the treatment of rubbing tendon. Thereafter, he practiced Buddhism in Dharamsala, India and also received teachings from a Tibetan doctor for the first two tantras of the four tantras or Gyue-shhi. After that, he was tonsured to become a monk at the Seda Wu-Ming monastery in Sichuan, China, and cured many monks at the monastery’s hospital. Generally, Chinese medicine is not effective to cure local diseases in Tibetan plateau, so he went to Cheng-Du to study under a senior Chinese medicine doctor of Firedeity sect. There he learnttechniques of treating variety of plateau diseases caused by weakness resulting from low-temperature and lack of hydrogen. It included using warm natured herbs like Fuzi (RADIX ACONITI LATERALIS PREPARATA), Xixin (Asarumsieboldii )to expel the cold and wet in the body.

The treatment is, therefore, more effective.

Identification of Body, Mind and Life From the perspective of traditional Chinese medicine, the body is composed of Qi, blood, yin and yang, internal organs, entrails, twelve main meridians, and eight extra meridians. Strictly speaking, relative to Western medicine anatomy and molecular biology, the body is more like a set of sophisticated energy system. Through it, different wave resonance frequencies run on the structure of meridian system and acupuncture points (the nodes of meridian system). When resonance is in harmony, the body is healthy.

Otherwise, you would be sick. The therapeutic effect of Chinese medicine is from its physical properties, rather than by chemical properties, such as warm, heat, cold, and chill, or up, down, floating, and sinking.

Chinese medicine measures the health mainly from the view of energy, such as Qi-deficiency, Yangdeficiency, strong heat, cold and energy-deficiency. The expression of emotion is an essential interpersonal interaction. Through long-term observation, ancient Chinese medicine found the relationship between five main emotions and the five internal organs.Whether the emotion is excessive or withdrawn would affect the function of internal organs. The philosophy of Chinese medicine is based mainly on Taoism.

They advocate pure inaction, reduced desire, contentment, simple life with great ambition, and tranquility yielding transcendence. By practicing qigong, they would achieve harmonious physical and mental state of equilibrium.The main purpose of life is to reach a harmonious whole combining the three dominances (referring to the heaven, the earth, and humankind) and the three brightness (Sun, Moon, and Star). The human body is a small universe.The energy system of the nature is budding in the spring, growing in the summer, harvest in the fall, and preservation in the winter. In the spring time, all things are sprouting; people should have outdoor activities, exercise the body, eat more green vegetable and food which develop liver-Qi, and avoid greasy food.In the summer, fall and winter, people should also have their life 13

in accordance with the nature.People should do the same in daily life, the morning is the spring, the noon the summer, the afternoon the fall and the night the winter.Go to bed early and wake up early. Exercise in the daytime, and take rest in the night time. Depending on the season and time, people should prepare the appropriate amount of meal with suitable taste, and eat at regular volume and timing. For Chinese medicine, regimen is useful and has theoretical basis. Most of them were from Taoists and the immortal, and also based on the concept of interdependent origination.

Disturbing factors of Body, Mind and Life Traditional Chinese medicine believes that wind, cold, heat, wet, dry, and fire affects our body externally, and the disease is caused by the deficiency of Wei, Qi, Ying and Blood Systems. However, nowadays, the radiation, electromagnetic waves, pesticides, chemical air pollution, and water pollution would affect human bodies and cause the disorder of Yin, Yang, Qi and blood. Also, the dense population of cities has little access to the nature. Men and women live alone. The energy of the internal organs is, therefore, uncoordinated, causing blood stasis, and gradually the body tissue hypoxia, enzymes, vitamins, trace elements, and gradually produce many civilization diseases, cardiovascular disease, diabetes, and cancer, and many other Western untreatable diseases caused by various physical and mental disorders. Incorrect value of life, such as excessive indulgence, pleasure, and killing for food, doing whatever possible for the pursuit of money, fame, beauty, but lack of gratitude to the society and contentment, is the root cause of all disorder. In pursuit of all those things, delight, anger, worry, anxiety, sadness, surprise, and fear, the seven emotions will produce substantial, persistent volatility and affect the operation of the internal organs of yin and yang, and produce a wide range of physical and mental integrated disease. The same can also be based on five elements and applied some emotion to the treatment of mental illness. The other is spiritual interference, which is related to ghost, deity, wizard, naga, ancestors and creditors from our past lives. Some may cause physical illness, some cause mental illness, and some can cause both physical and mental illness. Generally, there would be a direct impact on certain parts of the patient’s body, such as the liver, and soon the patient will feel uncomfortable, because the patient’s positive energy is drawn out and coupled with some negative energy from the spirit itself. If it lasts long, it would produce hepatitis, cirrhosis or cancer. Based on my personal observations, this type of problems are quite many and difficult to be cured simply applying traditional Chinese medical treatment. The ancient Chinese medicine has a department of incantation to address these issues through the power of amulet and mudra.

The treatment would be more effective, if some Tibetan Buddhist puja, such as fire puja, smoke puja, and substitute torma, can be done. Our life and body, due to dense population, business competition, love 14

and hatred, environmental pollution, negative internet information, day and night reversed , is no longer in accordance with the nature and operation of the natural laws of life energy. The body’s circulation and metabolism of blood and yang-qi receives the long-term interference. The most important is the interaction between people and nature is having problems. Most people live in the city of cement, plastics and electromagnetic waves inside and lack for sunlight, moonlight, wind, rain, moisture and fog. Human being is creatures. We need different energies from universe not only food and air. There are many exercises in the qi-gong take the initiative to absorb the energy of the sun, moon, mountains, water , trees and reaching the equilibrium of three dominances (referring to the heaven, the earth, and humankind) and the three brightness (Sun, Moon, and Star). Perhaps it is a better choice of life. It is the wrong value of life to put the body and the material in the first place , and the mind at the second place . It causes division between man and nature, and so people continuously seize the materials from the nature, without paying attention to the soil and water conservation and environmental protection. Hence, disasters never end.

5. DR. T. THIRUNARAYANAN Siddha System of Medicine Dr.T.Thirunarayanan, an alumnus of the Govt. Siddha Medical College, has 25 years of experience in different spheres of Siddha Systems of Medicine including teaching, training, clinical and industrial research. Dr. Thirunarayanan is the secretary of Center for Traditional Medicine and Research (CTMR), an NGO. CTMR functions in the traditional healthcare space and runs two free AYUSH health centers and two mobile clinics catering to Fishermen and other marginalized communities. Dr.Thirunarayanan and his team focuses on treating lifestyle disorders like Diabetes, Hypertension, Arthritis, immune related diseases like Bronchial Asthma and Skin diseases and provides Palliative care for Cancer through traditional medical wisdom of India. Having authored four books in Siddha medicine and translated quite a few and published research papers in peer reviewed journals, Dr. Thirunarayanan is also the principal investigator in documenting Traditional health practices in different districts of Tamil nadu and involved in digitizing indexing and cataloguing of ancient Siddha Palm manuscripts. During the course of his career he was invited to deliver lectures in India and abroad. He is a member of the Working Group of Planning Commission in AYUSH, actively involved in various Govt. committees on Medicinal Plants, Public Health interventions through equitable growth initiative, fixation of fees in private medical colleges and Reproductive and Child Health.

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He has authored ‘Development of ISM’ report for the state under the Tamil Nadu aiming at equitable growth initiative programme along with members of the Health sector sub-committee. Has served as expert member in earlier ‘Mother and Child healthcare’ programme and subsequently in designing training module and kit for RCH programme of Govt. of Tamilnadu and in evaluating, monitoring and review. Has been expert member of the Medicinal plant committee of Tamil Nadu Siddha Medical Board and co-authored report on establishing large scale Medicinal plant gardens in Tamil Nadu apart from serving a member of the Indian delegation for International Cooperation in AYUSH of the Dept. of AYUSH to Government of Malaysia. He is involved in training in specialties of Siddha system both to government physicians and shaping young ISM graduates. Currently serves as a subject matter expert on ISM to ‘ArogyaBaratham’ health programme of Doordarshan and Ministry of Health – promoting awareness through Mass Media for Healthy living. Dr. T. Thirunarayanan develops new products based on Traditional medical systems adopting rigorous scientific validation methods and also in designing standard operating procedures to comply with Good Manufacturing Practices. Establishing medicinal plant garden and conservation of medicinal plants by ex-situ methods is his passion.

Identification of Body, Mind and Life The Siddha system practices non-dualism of the body and mind. The three dominant groups of Vatham, Pitham and Kaphamprakriti are identified based on metabolic type (skin, hair, digestion, physical structure, etc.) and psychological characteristics (emotional tendencies, learning patterns, goals, sleep patterns and relationship needs). Further the Siddha understanding of the body is five fold which always include the subtle mind, intellect and spirit. In the physical body, annamayakosha, or the physical sheath nourished by the food we take, becomes a divine body, a divyadeha, glowing with a golden light of immortality when one is able to surrender his ego at the level of the physical plane, wherein the limited consciousness of the cells of the body give up their ordinary metabolic purposes, and become fully integrated with the Supreme Consciousness. At this stage the physical body glows with a golden light of this consciousness becomes impervious to disease and death. The ignorance of the physical human nature, one is vulnerable to disease and death. In the vital body, pranamayakosha, Respiratory/ life sheath surrenders all of its desires and emotions, and changes it allegiance completely from the ego, towards “the psychic being” or soul, one manifests other extraordinary siddhis. But the physical body has still not surrendered to the higher nature, the descent of supreme consciousness into its very cells.

In the mental body, manomayakosha or Mental sheath, one develops some of the siddhis associated with 16

the subtle senses like the ability to see things at a distance in time or space, or the subtle sense of hearing, or the subtle sense of feeling, but one may still have troublesome emotions and desires in the vital body which is not yet surrendered.

In the intellectual body, vijananmayakosha, silence rules, thinking largely ceases, and one develops the jnana siddhi, the ability to know things intuitively, by identity, and communicate this knowledge with facility;one is a sage, guided primarily by intuitive wisdom, one has surrendered the pride of knowing, but one is still distracted by the mind, vital and physical nature.

In the spiritual body, the anandamayakosha, wherein one attains Self realization; one becomes a saint, with intimate communion with the Divine but for various reasons ranging from physical health, aspiration continues to run away from worldly things. The Goal of Siddhars is to attain the divine state for which the sick body is an impediment and developed a health science to be free from disease of the body and mind.

Relationship between Body, Mind and Life All traditional medical systems of the orient emphasize on the relationship between Body, Mind, Nature and Life. Siddha system of Medicine, generally considered as the by- product of the pursuit of Siddhars to attain immortality in one’s own life time, lays more emphasis on this. Siddha system of Medicine mostly deals the physical body in connection with the mental and spiritual bodies. It considers the three sheaths of Man i.e. Body (Udal), Mind (Manam) and Soul (Atmam or Uyir) to be important and concentrates on the total well-being of all the three. This body is composed of Five elements- Earth, Water, Fire, Air & Space and so is the Universe. From the Elements, the three biological humors (Vaatham, Pitham, Kapham) are formed. Siddha postulates man as a microcosm and as a part of the universe, the macrocosm.

Every phenomenon in the universe can be found to take place in the individual, albeit subtly. All matter and psyche, from the most subtle to the most gross, is characterized by three attributes or gunas, namely Satva (consciousness), Rajas (energy), and Tamas (mass, inertia and stability). Everything in the universe is consequential upon their unique arrangement and combination. In the phenomenal world, all the existing energy is due to rajas; all matter, resistance and stability are due to Tamas, and all manifestations of consciousness are due to satva. The predominant attribute in a substance becomes manifested while the other two become latent though their presence is felt by their effects. These collocations make up for the difference in the psychological temperament and physical constitution of an individual (Prakruti).

Ideally in a healthy individual, the body should be free from disease, the mind should be happy and 17

the soul should be spiritually elevated. Siddhars, when considering health and disease, take cognizance of the mind as well as the body. The body generally maintains equilibrium in the functioning of the biological humors. The primary factor for a disease caused is the disturbance in the equilibrium of these three biological humors. Many diseases are attributed to the influence of the mind over the body, e.g. fever caused due to fright, excess anger in pitta diseases. Siddha therapy is directed towards healing the patient rather than the disease, by recognizing the uniqueness of an individual. In Sanskrit, Health is termed as ‘Swasthya’ in one who stays in his ‘Sva’ (self). This ‘sva’ involves the total personality of man including consciousness (atman), body (shariram) and mind (manas). ‘Sva’ also denotes ‘Prakriti’ or constitutional normalcy -which makes the concept of ‘sva’ different from person to person.

The teachings of Siddhars are guiding us to expand one’s individual consciousness to Universal Consciousness; thus one’s personality is transformed, and one becomes a universal being. When a person attains the level of Consciousness identical to Universal Consciousness, the direct realization of the truth is called Enlightenment. In Siddha, Yoga (Body-Mind Unison) is a physical system with a spiritual component. Siddhars have defined an eight stepped tool for body- mind unison and it is called Astanga or Ennvagaiyogam. Maintaining good health or falling prey to disease is one’s choice of food and lifestyle, which again is the influence of mind over body.

6. THADDEUS PACE Modern Psychology Thaddeus Pace, PhD, studies biological mechanisms linking psychological stress to illness, and novel ways to combat stress to promote optimal health. He is faculty in the Colleges of Nursing and Medicine (Department of Psychiatry) at the University of Arizona, and also the director of the Arizona Stress and Health Collaboratory (based in the College of Nursing at Arizona). Dr. Pace received his PhD in Neuroscience and Psychology from the University of Colorado at Boulder for his studies on brain regulation of the cortisol response to psychological stress. His current work at Arizona explores endocrine and immune system changes in people who suffer from stress-related psychiatric illness, including major depression and posttraumatic stress disorder. He has also studied endocrine and inflammatory immune alterations as a result of adverse early life experiences. Informed by this work, Dr. Pace investigates the effectiveness of novel contemplative interventions to optimize psychological, inflammatory immune, and endocrine responses to stress including Compassion Meditation (in collaboration with Dr. Charles Raison and Emory’s Dr. Lobsang Tenzin Negi). He is also interested in novel, natural anti-inflammatory 18

compounds such as curcumin to promote health and wellness. Dr. Pace is the recipient of a NARSAD young investigator award, and his research is supported by grants from the National Institutes of Health.

He is also a 2012 PopTech Science Fellow.

Identification of Body, Mind, and Life This lecture will consider identification of body, mind, and life from the perspective of modern psychology. Modern psychology began in 1879 and is the science of behavior and mental processes.

Modern psychology illuminates body, mind, and life using empiricism. That is, much of what is known about body, mind, and life from the perspective of modern psychology has been discovered through direct, careful observations to support or refute pre-existing theories. The focus areas of modern psychology include biological, social, cognitive, and behavioral approaches as well as others. Modern psychology regards the body as comprised of several distinct systems including but not limited to the brain and the central nervous system, the endocrine system, and the immune system. Biomedical research suggests that these body systems interact extensively with one another. Indeed, it is difficult to understand the function of one system without considering how that system interacts with others.

While identification of the body is relatively straightforward, in contrast modern psychology sees the mind as a vast, complex entity. Empirical studies over the last 100 years have informed key concepts of mind including sensation and perception, emotion, personality, memory, and consciousness. The development of mind over the life span is believed to involve both innate (genetic) predispositions as well the influence of experiences. Although debate exists regarding whether or not the body and the mind are distinct from one another, the prevailing view in modern psychology is that the two are very much overlapping. Indeed, many individuals with a modern psychological perspective believe that the mind cannot exist without the body. Psychology has also been defined as “the science of mental life�, and includes not only the study of processes within the individual, but also research about how the individual interacts with others to form groups and societies. This lecture will prime a discussion on the relationship between body, mind and life and how the three interact with one another to promote health and happiness, or unwellness and distress.

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Relationship Between Body, Mind, and Life Using major points of identification developed in the earlier session, this lecture will consider from the perspective of modern psychology the relationship between body, mind, and life and how the three interact with one another in the context of the individual as well as the society. We will begin with the concept of wellness to illustrate how elements of mind, including emotions and cognitions, can have a profound impact on the overall functioning of the body. For example, empirical research has shown that feelings of compassion for the self as well as others are associated with optimal function of the body, measurable at the level of both the immune and endocrine systems.

Compassion feelings are also associated with better quality of life, as well as longevity. We will also consider how functions within the body have a positive impact on the mind. For example, body practices such as healthy physical exercise, good diet, and adequate sleep promote flourishing of the mind at various levels of assessment. The lecture will then review the findings of modern psychology about how undesirable states may occur as a result of the relationship between the body and the mind. There is considerable evidence that emotional distress can lead to malfunction of the body and its various systems in such a manner that detracts from quality of life and may promote physical illness risk.

We will also explore the reverse, that a lack of wellness in the body as a result of poor lifestyle practices, individual genetic predispositions, or an interaction between the two may have a profound impact on the function of the mind. Particular emphasis will be placed upon how the central nervous system, the endocrine system, and the immune system routinely interact with one another to have an impact on the mind. Finally, we will explore how positive and negative aspects of social life experience may have an impact on mind and body, including how exposure to trauma early in life may give rise to unwellness, and how living in healthy social groups is associated with health and wellness across the lifespan. The session will conclude by considering how novel intervention programs including those from Tibetan Buddhist traditions have been found to have a positive impact on the interactions between body, mind, and life as studied from the modern psychological perspective.

7. PROF. RAMESH CHANDRA NEGI Buddhist Psychology Professor Ramesh Chandra Negi, son of Mr. Karsang and Mrs. Jagat Mani, was born on 27th April 1959 20

in Jangi, Kinnaur district of Himachal Pradesh. In 1977, he appeared for class 10th board exam conducted

by Himachal Pradesh Board of School Education (HPBOSE) and passed out with First Division, securing 1st position in the class. He joined Central University of Tibetan Studies (CUTS), Varanasi in 1978 and subsequently cleared Madhyamika and Shastri level of studies. He received his Acharya degree in the year 1987 and was awarded a gold medal for securing 1st position in this field; he received his Ph.D degree in 1989. From 1989 to 1996, he was placed as a Research Assistant in the Translation section of Research Department at

CUTS. Since 26th February 1996 till date, he has been serving as an

Assistant Professor, teaching KagyudSampradaya Philosophy, and has also held the responsibility of the Officiating Chief Editor of Dictionary Unit. Besides, he has also studied Sravaka (Hearer or Disciple) treatise in Pali Language, the instructions and philosophy of Jainism, and Sanskrit. He was honored with Rigpai ChhuTer degree for researching and editing eight treatises such as Choepe Luh by Atisha. He has many Hindi- Tibetan books restored, translated, edited, and researched by him, to his credit.

Disturbing factors, and Remedies for disorders of Body, Mind and Life According to Tibetan Buddhist psychology, the disturbing factors, treatment methods of disturbed body, mind and life, and the samsaric world or cyclic existence can be condensed into two: universe and beings. In the case of enlightenment, the responsible factor is Karma while karma itself is dominated by mind. As stated in the teachings of Buddha, every phenomena is of the nature of mind; mind is considered supreme. Therefore, body, mind and life are also in the real sense related with the functioning of the mind. The main factor for their disturbance is sin/non virtuous acts. Similarly, the treatment of disturbed body, mind and life lies not in the non virtuous acts committed by the mind but in the virtuous acts etc.

Quoted below are lines mentioned in the teachings and commentaries, and instructions of the Eminent Spiritual Masters, on the contaminated karma.

Generally, every religion and field of knowledge in the world has something to offer on body, mind and life in relation with the aspects of destiny. Similarly, the modern day health sciences have also many to offer on body, mind and life due to which one rarely believes in the aspect of karma. But according to the Buddhist perspective, the cause of all sufferings, when zeroed, is the contaminated karma. This does exist in reality and hence, in this abstract, I will try my best to present a clear elaboration on this factor.

In a nutshell, the great Translator Marpa while living in India had suffered sixteen times from a severe disease. Following are the lines from his life story on the treatment of this disease.

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To quote his lines, “ I feel whatever is happening with me now is solely due to my own past karmic imprints. I experienced bad dreams and omens whenever I am doomed with sadness. I nearly died thirteen times of strong fever, and thrice of strong windstorm.”

Naropa said: “The teaching of this oral lineage is so sacred that there seems to be unending obstacles and harmful influences from evil spirits. As you have firm faith in me and the teachings of the Buddha, I can also pray to the Buddha and guarantee that with his blessings, the evil spirits can not harm your life. Take the illness that you face in a positive manner, and pay gratitude to the Buddha for helping you lessen your past negative imprints. Serve all beings with loving-kindness and compassion, and always be mindful of practice”.

To this, Marpa replied that he is showered by love and compassion; no matter whether he lives or dies, he will take all these sufferings as the kindness of the Buddha. Naropa was pleased when Marpa firmly requested him to hold all other beings with love and compassion like he was held.

8. DR. KISHOR PATWARDHAN Ayurvedic System of Medicine Dr. KishorPatwardhan completed his graduate level of Ayurveda education (BAMS) at SDM College of Ayurveda, Udupi in 1998. In 2001 he completed his post-graduation from Banaras Hindu University in the subject KriyaSharir (Ayurveda Physiology). He worked as a lecturer from 2001 to 2003 at SDM College of Ayurveda, Hassan, and later, in 2004 he joined Banaras Hindu University. He completed his PhD in KriyaSharir (2009) from Banaras Hindu University. Currently he works in the department of KriyaSharir, Banaras Hindu University, as a Reader.

His doctoral work was on identifying various issues, concerns and challenges of graduate-level Ayurveda Education. He has authored a book and several research articles on Human Physiology in Ayurveda. He is also involved in developing and evaluating a few integrative teaching methods for his subject. He has participated as expert consultant in several research projects and has lectured at different institutions on various topics such as research methodology, education, Ayurveda physiology etc. He works as a reviewer for several scholarly journals in the field. He also works as an Assistant Editor for the Journal of Ayurveda and Integrative Medicine.

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Disturbing factors of Body, Mind and Life The three common causative factors that lead to a disease have been enumerated in Ayurveda as: 1. improper, too less or too much of a use of sensory and motor faculties, 2. deliberate indulgence in improper actions, 3. the time factor. In fact, all known diseases can be categorized under these sub-heads.

However, it is interesting to note that Tridoshas form the axial framework of patho-physiology of both body and mind in Ayurveda. This is because the fundamental process leading to any disease has been described as ‘an imbalance in the state of equilibrium of Doshas’. This process is common to all diseases, though the causative factors may vary. This understanding is extremely helpful because we have the modalities and measures to tackle the imbalance of Doshas, and therefore, it is through the correction of this imbalance that Ayurveda treats physical and mental diseases. Doshas undergo some rhythmic changes within the physiological limits depending on the time of the day, the time of the night, the age of an individual, the state of digestion of a meal and also according to the season.

However, when these natural rhythms of excess and depletion are coupled with other causative factors, Doshas may deviate from the state of equilibrium and lead to diseases. Usually, it is the excess (qualitative) that is problematic. If the right intervention is not brought about at the right time, this leads to different stages of a disease. A common patho-physiological staging pattern applicable to almost every disease has been described by Sushruta under the term Kiyakala. A disease passes through six stages according to him: Sancaya (accumulation of Doshas in their own primary sites), Prakopa (aggravation of Doshas in their secondary sites), Prasara (spreading of Doshas to other sites), Sthanasamshraya (localization of Doshas in a Srotas), Vyakti (manifestation of cardinal signs and symptoms), Bheda (progress into either chronicity, or to the stages of complications). Even in the diseases of mind such as Unmada (roughly equivalent to psychoses), the involvement of Tridosha forms the basis of understanding the pathology. Likewise, the interventions too are aimed at hitting the right balance of Tridoshas.

Relationship between Body, Mind and Life: The union of Sharira (body), Indriya (sensory faculties), Sattva (mind) and the Atman (the consciousness), make up the human life according to the principles of Ayurveda. Sattva (mind), acts as the mediator between Atman and different sense organs, thus helping in the process of acquisition of knowledge. However, the theory of ‘Tridosha’ forms the primary axial framework for understanding the relationship between 23

these components. This is true with respect to various aspects of this relationship such as: anatomical – physiological- psychological- and pathological. Tridoshas in turn, are linked to five fundamental proto-elements called Mahabhutas on one hand, and, to seven Dhatus (structural entities) and several Malas (by products and waste products) on the other. Mahabhutas are further related to three primordial constituents of the Universe, known as Trigunas: Sattva, Rajas and Tamas. Thus, Ayurveda perceives the human beings as the continuation of the Universe. According to Tridosha theory, the three mutually reciprocal entities known as Doshas, (i.e., Vata, Pitta and Kapha) are responsible for health; and their imbalance results in disease. Each dosha has been assigned with its own attributes, anatomical locations and functions. In general, Vayu coordinates and controls all kinds of the movements and performs the sensory functions. Pitta, on the other hand, is responsible for digestion, metabolism, energy production, analytical functions and intellect. Kapha is concerned with the functions such as nutrition, growth, resistance and immunity. The three Doshas, from a contemporary science point of view, can be seen as different mutually reciprocal mechanisms that determine homeostasis at various levels of organization.

This theory has been also extended to define various physical, psychological and physiological traits of an individual in terms of one’s constitution (Prakriti).

The seven Dhatus that Ayurveda recognizes are nearly equivalent to different tissues of the body: Rasa (nutrient fluid), Rakta (red component of the blood), Mamsa (flesh), Meda (fat), Asthi (bones and other hard tissues), Majja (tissue that fills the bone cavities), Shukra (reproductive tissue). Apart from these Dhatus, there are several Malas (byproducts and wastes): Mutra (urine), Purisha (feces), Sveda (sweat), Vayu(flatus), etc. These three groups of physiological entities (Dosha-Dhatu-Mala) are collectively known to be the fundamental factors responsible for a healthy individual.

Tissues form different organs. The organs performing similar functions have been grouped under the term Srotas in Ayurveda. These are almost equivalent to different organ-systems of the body, though there are some differences and some overlapping.

Caraka explains thirteen Srotams in total. They are: Pranavaha Srotas (nervous and respiratory functions), Annava (digestive functions), Udakavaha (fluid regulation), Rasavaha (cardiovascular functions), Raktavaha (haemopoietic functions), Mamsavaha (muscular system), Medavaha Srotas (bodily lipids), Asthivaha Srotas (skeletal system), Majjavaha Srotas (hemopoiesis and some functions of brain), Shukravaha Srotas (reproductive functions),Purishavaha (excretion of feces), Mutravaha Srotas (urine formation and excretion), and, Svedavaha Srotas (sweat). On careful examination it can be said that though the anatomical details available in the Ayurveda texts are insufficient to draw a complete picture 24

of human body, the overall understanding of how human body works is not very different from the contemporary understandings in the field.

9. DR. ASHAR QADEER Unani System of Medicine Dr. AshharQadeer was born in the year 1966 in Badaun, UP. He passed his secondary in 1981; senior secondary in 1983; Bachelor’s Degree (BUMS) from University of Delhi in 1989; Master’s Degree (MD) from Aligarh Muslim University, UP in 1995, and Doctor’s Degree (Ph. D.) from JamiaMilliaIslamia, New Delhi in 2013. He is serving in the Faculty of Medicine JamiaHamdard, New Delhi in the capacity of Associate Professor and Head Dept. of Kulliyat (General Principles of Unani Medicine). Except his routine academic activities he is a known scholar of Unani Medicine. There are eleven (11) books, thirty two (32) research papers and over hundred (100) articles under his name. He has presented his presentations on the subject in twenty seven (27) national and fourteen (14) international conferences.

He has also privilege either to chair the scientific sessions or deliver guest lecturers in sixty one (61) scientific meetings. In the course he has represented his system of medicine across the country as well as abroad in Asia and Europe.

To introduce Unani Medicine in the masses his book entitled ‘UNANI; THE SCIENCE OF GRAEKOARABIC MEDICINE’ (1988), Pub.Roli Books (Lustre Press) M-75, G.K., New Delhi, is highly acknowledged.

Disturbing factors of Body, Mind and Life Unani medicine is one of the ancient healing systems. Hippocrates (460-377 BC) of Greece is the founder of this medicine, that’s why even after passing centuries and its spread over many countries, identical brand of this medical science is referred to its native place ‘Greece’, which is known in subcontinent as ‘Unan’. In India Unani medicine is practiced under patronage of the government. The Department of AYUSH, a subdivision of the Ministry of Health & Family welfare Government of India, governs this system as one of the indigenous systems of medicine. It is the science by which we learn (a) various states of the body (i) in health, (ii) when not in health (b) the means by which, (i) the health is likely to be lost, and (ii) when lost, is likely to be restored to health. The Unani Doctrine of the health and 25

disease is based on the Greek Philosophy of existence. Aristotle the well known philosopher put forth the causes of physical existence i.e. 1) material cause, 2) formal cause, 3) efficient cause and 4) final cause.

Subsequent physicians framed the existence of the human body and its states on the same, the four causes of the being. Under the material cause the immediate subject is: the members and breath. The more remote is: the humors. The most remote is the elements. Under the formal causes subjects like the constitutions; the compositions; and the faculties’ proceedings from the constitutions are come. Under the efficient causes extrinsic and intrinsic agents in the sense of affecting the human body by contact, whether contrary to nature or not, are considered. Under final causes, the actions or functions are analyzed.

Thus, Unani Doctrine of health and disease covers every aspect of the states of body, mind & life not only as an individual subject but also in the perspective of the affiliated agents. In respect of the mind in particular there is an extension of an intrinsic efficient cause, the movement of mind and its opposite, the repose. For the peace of mind (shaanti) “the repose” is described there, which is achieved by meditation.

In the said conference the above mentioned Unani health philosophy of the Body and Mind shall be shared with the healers of different fields.

Remedies for disorders of Body, Mind and Life Unani medical science is based on centuries old Greek Philosophy of existence. Aristotle, the well known philosopher put forth the causes of physical stability i.e. 1) material cause, 2) formal cause, 3) efficient cause and 4) final cause. Subsequent physicians framed the existence of the human body and its states on the same, the four causes of the being. Under the material cause the immediate subject is: the members and breath. The more remote is: the humors. The most remote is the elements. Under the formal causes subjects like the constitutions; the compositions; and the faculties’ proceedings from the constitutions are come. Under the efficient causes extrinsic and intrinsic agents in the sense of affecting the human body by contact, whether contrary to nature or not, are considered. Under final causes the actions or functions are analyzed.

For the maintenance of the health and to cure the formal causes as well as the efficient causes are considered the most important, under which the constitution and composition of the body is the key. The coupling of constitution and composition, termed as temperament, is classified into two, the primary and the secondary one. The primary means the order fixed by the nature and secondary which varies in accordance with the timely change in efficient causes.

In the classics, it is supposed that the order fixed by nature, either leads to health or disease, especially with 26

error may not be challenge to restate. Thus, most of the attention has been given to the efficient causes, which are sub divided into essential and non essential causes. Essential causes are those from which no individual can escape throughout the life. These causes are six in numbers and same for everybody viz.: 1) Atmospheric air, 2) Foods and Drinks, 3) Bodily Movement and Repose, 4) Mental Movement and Repose, 5) Sleep and wakefulness and 6) Retention and Elimination. While, non essential causes are those which are avoidable and differ person to person like: habitat, climate, behavior, habit, profession, position etc.

To keep the body and mind on good state or to restate, the above mentioned essential and non essential causes are modified. There are four ways of modification namely: 1) Counseling and Physical therapy, 2) Diet-therapy, 3) Pharmacotherapy and 4) Surgery. This logic based and well organized doctrine of Unani medicine to keep well the body and mind shall be explained at length in the conference.

10. DR. CHIANG SHU HUI Chinese System of Medicine Born in 1956, Dr. Chiang Shu hui is a Nephrologist (kidney specialist) and practices both Chinese and Western medicine. Dr Chiang’s attitude towards the research and practicing of medicine was strongly influenced by her inspiration of Albert Schweitzer since her childhood, compounded by her mother’s passing from cancer when she was aged nine. Twenty years ago, Dr Chiang founded “Asanga The Way of Health” to advocate globally the three revolutionary fundamentals of diet: vegetarian, raw food and fasting, with the belief that 90% of the illnesses can be cured or improved through changes in the diet.

She has also authored six books and nine audio books. It is her firm belief that a Doctor’s mission is education and counseling and that health care at the highest level is prevention. It is only through these practices step by step can a truly healthy body and a peaceful mind be achieved.

Relationship between Body, Mind and Life 1. Life is infinite, and is not merely confined to the current lifetime.

2. Life in this mortal world is a combination of body and mind. The body is material and will deteriorate whereas the mind is spiritual, and through education, learning and practice will gradually become vast 27

and infinite. When life ends, the mind will prevail and extend to infinity.

3. The universally accepted medical research and treatment centers on the treatment of the body but this is unfruitful. Rather, the focus should be on the relationship between life and body-and-mind, which will not only enhance physical and mental health, but also help realize the full value of life, and reduce the resource wastages on R&D of drugs.

4. The human body is like a computer; made up of hardware and software. The organs and tissues are like the hardware, but what about the software? This consists of three components: the autonomic nervous system, the endocrine system and the immune system. It is only when the body’s software systems is operating normally that perfect coordination can be achieved, allowing the proper functioning of the body, which will otherwise be fraught with problems. The robustness the software systems is dependent on the software engineer, that is, the mind.

Remedies for disorders of Body, Mind and Life 1. The body is reliant on LOHAS (Lifestyles of Health and Sustainability) and natural food to operate.

Healing can be achieved through three revolutionary fundamentals of diet: vegetarian, raw and fasting.

2. Physical disorders, also known as inflammation in Pathology, are caused by software systems malfunction of the body. Chronic or persistent inflammation will cause premature aging, chronicity or development of cancer (Inflamaging).

3. Frequent intake of “anti-inflammatory” phytochemicals is effective in improvement and prevention of physical disorders.

4. For more than two millenniums (2000 years), ancient Chinese medicine has proposed the “all pain, itching and abscessationis linked to fire” concept. Thus the trilogy of disease formation is: fire Inflammation disease; this is consistent with modern day research.

5. Adjusting and regulating the emotional fire within is pivotal to the treatment of the life and body-andmind, which acts as the best software system engineer. Through reengineering of the body’s software system, one can take control of the health and happiness of life.

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11. DR. M. A. KUMAR Siddha System of Medicine Dr. M.A. Kumar was born in the year 1952 in Tamil Nadu. He has done both his graduation and PostGraduation in Siddha System of Medicine from the, then Govt. College of Indian Medicine, Palayamkottai, Tamil Nadu. During that period this was the only one college of its kind in India. After obtaining the M.D. Siddha i.e. post-graduation in Siddha Medicine, he joined the ISM & H Division of the Ministry of Health, New Delhi in May 1980 as Research Assistant. When he was Research Assistant he brought out the first volume of Siddha Formulary of India Tamil version in 1982, the first of its kind. As his eyes were set in the development of Siddha, the first Siddha Unit under CGHS at Chennai was created in 1983. He was posted there as a Siddha Physician on the basis of the UPSC recommendations. Since the development of Siddha was in his mind he returned to the Ministry as Research Officer in March 1986 once again through UPSC. In the year 1989, he was selected to undergo training in the University of Illinois, Chicago, (College of Pharmacy), USA under the WHO Fellowship in the field of Traditional Systems of Medicine. During the WHO Fellowship, he underwent training in George Washington University, Washington D.C., King Hue University, Seoul, South Korea, in the field of Korean Traditional Medicine and Traditional Chinese Medicine at the College of Traditional Chinese Medicine, Beijing, China. In 1992, the English version of the first volume of Siddha Formulary of India was published.

When the Government of India created a separate Department of ISM & H in the year 1995, he started moving the papers for a National Institute of Siddha and this was made possible in the year 1999 by his constant efforts and the positive support from the higher officials. He was nominated to the CCIM, as member in 1995 till 2007. The CCIM elected him to the executive committee and during his tenure all the regulations pertaining to the Siddha system were notified in Gazette of India. Another milestone is the amendment of IMCC Act-1970 in the year 2003 leading to the power to grant permission to establish new colleges with the Govt. of India.

The inclusion of Siddha in the TKDL is also an event to be worth mentioning. As the Member Secretary of the Siddha Pharmacopoeia Committee, a standard for Single Drugs of Plant Origin was published besides the contribution to the AUSDTAB as the member representing Siddha. In addition to his duties the development of Sowa Rigpa was also given to him leading to the inclusion of this system under the ambit of IMCC Act, 1970 by amending the said Act in 2010.

Another important achievement in the field of Siddha was the creation of a separate Research Council for 29

Siddha (CCRS) in 2010 having its headquarters at Chennai. As the OSD of the CCIM election, elections were held in different States and Universities to elect the members to CCIM periodically since 2003 till 2011. The officer superannuated in June 2011.

He visited USA, South Korea and China in 1989 as WHO Fellow; Prague, Czech Republic in 2005 to participate as Leader of delegation at Incredible India Show; Traditional Medicine Conference at London in 2008 as Leader of delegation; Cameroun, Africa in 2009, and Kula Lumpur, Malaysia in 2009 as member of Delegation, and Normandy, France in 2010 as leader of delegation.

Presently, he is fully engaged in exploring the possibilities for validation of Siddha Classical Preparations and propagation of Traditional Practices under the aegis of Traditions Davenir, Paris, France, headed

by Michel Guerry, the Senator of France. The active members of this group are Prof. Luc Montagnier, 2008 Nobel Prize of Medicine and Mr. Christophe Andre Frassa, Senator representing French citizens abroad. Recently Dr. Kumar participated in the Entretiens De Oaxaca, Mexico organized by Traditions Davenir during September 2012 at Oaxaca, Mexico. Dr. Kumar has visited Switzerland, Scotland, Japan, Thailand and Hong Kong (Under Britain). In India, he has visited Andaman Nicobar Islands, Arunachal Pradesh, Mizoram, Nagaland and Assam.

Disturbing factors of Body, Mind and Life Body is nothing but the physical structure of a person. This structure is made up of muscles, bones, blood etc. The factor behind its formation is the food in general and primarily from the parents. Even the initial formation of body i.e. the physical structure is mainly due to the food the parents had during their early life.

The body and mind are the deciding factors of life – the very existence of quality of life depends directly from the body and the status of mind. A healthy body will definitely have a healthy mind and vice versa.

This is the main factor for the maintenance of quality of life.

Human body is produced by nature. The nature’s power is spiritual which is superior to the physical power. The divine spirit can change the man’s nature and can restore the physical health of his body. We are much more easily prone to diseases than animals as we have the liberty to eat anything for the sake of taste / desire. This will lead him either to a healthy constitution of physical body structure or ill health which in turn will have its own effect on his life.

Impure and poisonous substances get into our system through our food habits. These impurities do harm 30

our body and the mind. A diseased state of mind is often due to the diseased state of body. This will lead to all types of evils, disordered thoughts and morbid imaginations. Such physiological states may produce changes in body as well as in the mind. Violent emotions and other disease conditions are due to mental conditions, as well as moral causes as in such cases the approach should be of moral kind.

Since all diseases in man originate in his constitution, it is necessary that one’s constitution should be known if one wishes to know about his disease / problems. To know all these things, the most essential is mind. This is the faculty of memory or what a person thinks about any subject or question. This is the individualised consciousness along with intelligence, desire and activity. Mind is tied to many things and when all the bonds are snapped the scattered forces of the mind are collected and made to go in one direction, there comes spiritualism.

12. TERRY. V. EAGAN Modern Psychology Dr. Terry V Eagan, M.D. is a prominent Beverly Hills psychiatrist, founder and CEO of Eagan Medical Group, LLC., a thriving mental health practice treating over 2000 patients annually. His private patients have included leaders in industry, politics, and performers from television, music and film, many of whom have been at the extremes of celebrity. Dr. Eagan is an expert in the complexities of mental health and addiction treatment and he specializes in effective treatment regimens for all types of emotional distress that often can arise from being in positions of responsibility and public attention.

Dr. Eagan is a highly respected and sought after consultant who serves as Medical Director for several addiction and eating disorder treatment centers throughout Los Angeles including Monte Nido Residential Treatment Center, Carousal Transitional Living and the Eating Disorder Center of California. His range of specialties includes primary psychiatric conditions, eating disorders, substance-abuse disorders, impulse control disorders, trauma & abuse, human sexuality and spiritual therapy. Dr. Eagan’s treatment approach incorporates pharmacologic interventions with evidence-based cognitive behavioral therapies, adjunctive modalities and traditional spiritual practices.

Dr. Eagan is certified by the American Board of Psychiatry & Neurology and Medical Board of California as a physician and surgeon License #G067163, and he is a Diplomate of the National Board of Medical Examiners. He served as chief resident in psychiatry at the University of Southern California (USC) School of Medicine from 1990-1992 and he also helps shape healthcare policy in The United States as 31

a consultant to the Physician’s Advisory Board of the National Republican Congressional Committee, serving as Honorary Chairman for the State of California. Dr. Eagan is an internationally respected physician, lecturer and consultant. An expert in Professional Ethics and Compassion Fatigue, Dr. Eagan has guided training programs for individual practitioners, multinational corporations, public school systems, community health centers, law enforcement agencies, hospitals, and universities. He has been involved in numerous psychopharmacology studies for eight international pharmaceutical companies and he lectures on psychopharmacology to physicians across the United States. Dr. Eagan has been featured in dozens of publications, including Variety, Forbes, New York Magazine, and has appeared as a mental health consultant on several radio and television programs, including the Today Show.

Disturbing factors of Body, Mind and Life Numerous factors can disturb the delicate balance of the body, mind, and life.The initial balance among these factors can be disrupted even in the first years of life, including in-utero. Genetic predispositions to medical and psychiatric issues may exist, and these vulnerabilities can be activated by factors in the life experience. The mental health and behaviors of those who raise us can play a significant role in how we learn to handle stressful or traumatic events and must be taken into account when evaluating our resilience in life. As we grow older, certain medical conditions can also lead to the manifestation of maladies of the mind. Not only is it our genetic makeup and the traumatic and wounding experiences we have, it is also our experience of the various factors that befall us.

Individuals are quite varied in how they interpret or experience life. For example, consider the significant differences between the optimistic versus pessimistic personality styles. Two people may have a similar genetic loading, have a similar upbringing and similar stressors, but one may experience life as filled with opportunity, growth, challenge, and learning, while the other may experience life as a collection of stressful and disappointing events that must be tolerated and survived. The attitude of the individual afflicted has a tremendous impact on how maladies are experienced and expressed. Maladies of the mind may present in myriad ways affecting mood, affect, cognition, sleep, general health, and so forth. Depression and anxiety are two of the most prevalent aberrations of psychological well-being and their impact on the life experience is significant.

There are numerous mental maladies which

affect physical health and the interplay between the physical and mental conditions is under ongoing scientific investigation. For example, difficulties with sleep can make us more vulnerable to a multitude of psychological and physical maladies, including dysfunction with memory, focus and concentration, increased emotional liability, immune system abnormalities, propensity toward accidents, and poor 32

judgment, among others.

In summary, the disturbing factors of mind body and life can be intrinsic, extrinsic, or a combination of the two. One must remember that it is how we experience our lives that has the most profound impact on the balance of body, mind, and life, and an attitude of gratitude and acceptance can help one weather the storms of life and increase resilience to withstand further challenges which are an integral part of the life experience.

Remedies for disorders of Body, Mind and Life The experience of suffering in the body, the mind, and life can be one of the tragic outcomes of living in this world, and is common to all humans. Western medicine practitioners have focused on several avenues of healing and remain in continuous study and review of strategies, techniques, treatments and mechanisms for alleviating and healing human suffering. There are medical interventions that may involve the use of medications, surgeries, therapeutic strategies and alternative treatments and other modalities. Psychological and psychiatric interventions may involve medications, psychotherapies, mindfulness practices, art and music therapies, meditation and other interventions. Spiritual treatments, include prayer, energy healing, spiritual direction, meditation, communal and individual worship practices and so forth are also extremely important in the treatment of disorders of body, mind, and life. Each physician or professional relies his or her own training, belief system and expertise which heavily influences the modalities of healing studied and employed. The physician or professional must be confident, comfortable and competent in his or her selected treatment modalities, as well as knowledgeable about current research. The relationship between the doctor or professional and the patient is of significant importance in the healing process, as it is critical for effective communication and for mutual respect to develop. The placebo response which involves belief, trust, encouragement, and motivation for follow through must also be understood and appreciated as it, too, plays a role in the healing process. Wise physicians attempt to capitalize on this phenomenon and use it to their advantage to improve the odds of successful treatment.

Western science continues to study the various common pathways in the healing process, thought to be mediated by hormones, immune response, and other variables. The more we are able to learn and understand about the healing process in general, the more successful we will be moving forward as we strive to alleviate disease and suffering in the world. As this is a mutual aim of both Eastern and Western medicine practices, it is through our ongoing conversations and collaborations that the maximal outcomes can be realized.

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Brief History of Tibetan Buddhism and Medical Systems AYURVEDA AYURVEDA which is a conjunction of two Sanskrit words, ayur meaning life and veda meaning science, is believed to have originated about 5000 years ago. According to the Hindu mythology, the origin of Ayurveda has a link with Lord Brahma, the God of Creation. Brahma collected knowledge from the four directions, and distilled it into the four Vedas, the ancient Hindu scriptures. This knowledge was then passed on to Prajapati Daksha, who then passed it on to the Ashwini Kumaras, the twins who were the physicians to the Gods. They offered this knowledge to Lord Indra; it was Lord Indra who taught this science to Lord Dhanvantari, the God of Ayurveda. Two ancient personalities who played a major role in propagating Ayurveda were Charak and Sushrut. Their work found its place in Ashtanga Hridaya written

by Vagbhata around the 7th century (AD 500). Apart from it, the other two compilations of Ayurveda are CharakSamhita and SushrutSamhita.

UNANI MEDICINE UNANI system of medicine originated from Greece.Unani is the Arabic word for Ionian, or Greek.

Greece’s Islamic neighbors call Greece as Yunanistan, or the Land of the Unanis. This medical system was first codified and systematized by the Greek philosopher - physician Hippocrates in the 4th century B.C.E. and subsequently developed and expanded by other physicians, most notably Galen, Dioscorides and Avicenna. Unani medicine is enriched with knowledge from the contemporary systems of traditional medicine in Egypt, Syria, Iraq, Persia, India, China and other middle east and far east countries.Unani medicine first arrived in India around 12th or 13th century with the establishment of Delhi Sultanate (1206-1527) and Islamic rule over North India and subsequently flourished under Mughal Empire.

SIDDHA MEDICINE SIDDHA system of medicine which is almost 10000 years old is one of the oldest systems of medicine practiced in South India, especially in Tamil Nadu. The word Siddha emerges from the word ‘Siddhi’ which means ‘perfection’. This traditional medical system is called ‘saivasampradayam’ (tradition of 34

Lord Shiva). It is believed that Lord Shiva unfolded the knowledge about Siddha to his divine consort Goddess Parvati. She passed it onto Nandi Dev, who eventually handed it over to the Siddhars, the ancient supernatural spiritual saints of India.There were eighteen siddhars in total, headed by Siddha Agasthya.

He is accredited for founding the Siddha system of medicine. His works on medicine and surgery, still serve as standards among Siddha medical practitioners.

TRADITIONAL CHINESE MEDICINE TRADITIONAL CHINESE MEDICINE (TCM) originated in ancient China and has evolved over thousands of years. Chinese herbal remedies have a history that dates back more than 5,000 years ago. The discovery of herbal remedies is ascribed to legendary emperor ShenNung (2696 BC). ShenNung tasted hundreds of herbs to test the medicinal properties (Han/Cold, Jeh/Heat, Wen/Warmth, Liang/Coolness).

The acquired knowledge about herbal medicine was passed on from generation to generation by word of mouth, since there were no written records at that time. The earliest Chinese writing dates back to late Shang dynasty (1200 BC). These writings are called Oracle Bone Inscriptions. The ancient Chinese used these bones as records of their activities like hunting, warfare, weather, and selection of auspicious days for ceremonies. Records of illnesses, medicines and treatment methods were also found inscribed in the Oracle Bone. The first written documentation on traditional Chinese medicine is the Hung-Di Nei-Jing or Yellow Emperor’s Cannon of Internal Medicine.

MODERN PSYCHOLOGY The earliest history of modern psychology can be traced back to the time of the early Greeks. During the 17th-century, the French philosopher Rene Descartes introduced the idea of dualism, which asserted that the mind and body were two separate entities that interact to form the human experience. During the mid-1800s, a German physiologist named Wilhelm Wundt published a book called Principles of Physiological Psychology in 1874; this outlined many of the major connections between the science of physiology and the study of human thought and behavior. He later opened the world’s first psychology lab in 1879 at the University of Leipzig. This event is generally considered the official start of psychology as a separate and distinct scientific discipline.

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1st Basic Course on Mind and Mental factors (3rd September - 3rd October 2013) held at Drepung Gomang Monastery for Doctors and Astrologers of Men-Tsee-Khang.

2nd Basic Course on Mind and Mental factors (1st January to 20th February 2014) held at Drepung Gomang Monastery.

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10-day workshop on Mental Healthcare Services (1st May to 12th May 2014)

As one of the prime projects of the department, which involves collecting essential information on Body, Mind & Life from the Buddhist scriptures, Compiled texts of Tibetan Medical Science and Kalachakra Tantra etc., the department is presently engaged in collecting information on ‘LIFE’.

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ORGANIZING COMMITTEE OF 2nd INTERNATIONAL CONFERENCE ON BODY, MIND & LIFE

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CLOSING CEREMONY PROGRAMME 2nd INTERNATIONAL CONFERENCE ON BODY, MIND & LIFE Date : 3rd October 2014 (Friday) Time : 04.15 PM Venue : Men-Tsee-Khang Hall

Programme: •

Beginning of closing ceremony at 04.15 PM

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Presentation of Souvenir to the speakers by the Chief Guest Mr. Penpa Tsering, Speaker of

Tibetan Parliament-in-exile

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Presentation of certificates to the participants

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Feedback or comments from 3 of the participants

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Presentation of the Conference report

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Conclusion speech by Mr.Tsering Tashi Phuri, Director of Men-Tsee-Khang

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Address by the Chief Guest

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Vote of Thanks by the Body, Mind and Life Department

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Prayer for World Peace and Prosperity of Tibetan Medicine and Astro-Science

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