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Indian traditional medicine | A Wisdom Archive on Indian traditional medicine | | Indian traditional medicine A selection of articles related to Indian traditional medicine | |
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| ARTICLES RELATED TO Indian traditional medicine | | | | | | | | | | | | | | |  Indian traditional medicine: Encyclopedia II - Cyperus rotundus - Positive Aspects of Cyperus rotundusDespite its bad reputation described above, Cyperus rotundus has several beneficial uses to man, as described below.
Cyperus rotundus - Folk Medicine.
The plant is used in popular medicine:
In the Traditional Chinese medicine it is considered the primary qi regulating herb.
The plant is mentioned in the ancient Indian ayurvedic medicine Caraka Samhita (ca. 100 A.D.). Modern ayurvedic medicine uses the plant for treating fevers, digestive system disorders, dysmenorrhea and other maladi ...
See also:Cyperus rotundus, Cyperus rotundus - General Description, Cyperus rotundus - A Pest in Agriculture and Gardening, Cyperus rotundus - Positive Aspects of Cyperus rotundus, Cyperus rotundus - Folk Medicine, Cyperus rotundus - Modern Uses and Studies, Cyperus rotundus - Food Read more here: » Cyperus rotundus: Encyclopedia II - Cyperus rotundus - Positive Aspects of Cyperus rotundus |
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| | | | | | Indian traditional medicine: Encyclopedia II - Nagercoil - Notable Facts The district has one of the highest doctor-to-person ratio in the country, among districts. It seems like there is a medical practitioner in every corner of the street.
Nagercoil is also famous for medicinal herbs and traditional medicine. The medicinal and other rare flora which grow in the surrounding hills (Western Ghats) is a botanist's delight. There are a number of traditional 'asaans' (traditional medical therapists and practitioners) in the town. The preparations of the herbal medicines and the practice are generally passed on from generation to genera ...
See also:Nagercoil, Nagercoil - History, Nagercoil - Population, Nagercoil - Location, Nagercoil - Language Culture & Religion, Nagercoil - The Arrival of European missionaries, Nagercoil - Geography, Nagercoil - Socio-Economic Factors & Local Economy, Nagercoil - Notable Facts, Nagercoil - Climate, Nagercoil - Flora and Fauna, Nagercoil - Marine Life and Resources, Nagercoil - Places of Interest, Nagercoil - Education, Nagercoil - Communications Infrastructure and Administration, Nagercoil - The Indian Ocean Tsunami, Nagercoil - Famous Personalities Read more here: » Nagercoil: Encyclopedia II - Nagercoil - Notable Facts |
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| | | | | Indian traditional medicine: Encyclopedia II - Holism - Holistic healing A holistic approach to healing recognizes that the emotional, mental, spiritual and physical elements of each person comprise a system, and attempts to treat the whole person, concentrating on the cause of the illness as well as symptoms. This approach often focuses on traditional (i.e. non-allopathic) medicinal arts. Examples of such holistic therapies include Acupuncture, Ayurveda, Chinese medicine, Indian Head Massage, Reiki, and Reflexology, to name just a few.
S ...
See also:Holism, Holism - Holism in sociology, Holism - Responses to holism, Holism - Holism in science, Holism - Holistic healing Read more here: » Holism: Encyclopedia II - Holism - Holistic healing |
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| | | | | Indian traditional medicine: Encyclopedia II - Chakra - Various models Chakrology is a neologism sometimes employed by Alternative Medicine practitioners or esoteric philosophers for the study of chakras. There are many different chakrologies, some of them based on ancient Indian Hindu Tantric esoteric traditions, New Age interpretations, or Western occult analyses, as well as ancient Greek and Christian references. Croatian esoteric philosopher and physicist Arvan Harvat notes that it would be very difficult to develop a unified coherent chakra science that would integrate all the elements of the various present chakrologies.
See also:Chakra, Chakra - Introduction, Chakra - The Seven Basic Chakras, Chakra - Origins and Development, Chakra - Chakras and the endocrine system, Chakra - Various models, Chakra - The Tantric Chakras, Chakra - Hesychastic centres of prayer, Chakra - Scientific basis, Chakra - References in Fiction, Chakra - Reference Material and Books Read more here: » Chakra: Encyclopedia II - Chakra - Various models |
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| | | |  Indian traditional medicine:
Craft Witchcraft Dictionary on SHAMAN SHAMAN: 1) a practitioner of SHAMANISM. Person who has obtained knowledge of the subtler aspects of the World by periods of alternate states of consciousness. Native Americans are quite adamant that only an 'Indian' can truly practice such with any real knowledge & others are just fakes & game players, who 'practice' at the expense of respect & truth of what Shamanism is really about. 2) A title given to either a male or female initiate of a religious priesthood usually associated with native American, African, Asian or Australian traditions. Pagan rather than Wiccan. 3) Comes from the extinct Ural-Altaic language called Tungus. They are the priests and medicine men of old tribal societies worldwide. Shamans or Shamankas, the feminine form, practiced in every known culture, and many are still active today. In many vernaculars the native word for shaman roughly translates into "walker between the worlds." In Celtic terms, Shamanic traditions are thought to relate to the stellar, or heavenly, planetary deities, as opposed to the deities of the earth and her functions. (See also: SHAMAN, Witchcraft, Wicca, Paganism, Pagan Dictionary)
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| | | | | |  Indian traditional medicine:
Spiritual Theosophical
Dictionary on
Naga Naga (Sanskrit). Literally "Serpent". The name in the Indian Pantheon of the Serpent or Dragon Spirits, and of the inhabitants of Patala, hell. But as Patala means the antipodes, and was the name given to America by the ancients, who knew and visited that continent before Europe had ever heard of it, the term is probably akin to the Mexican Nagals the (now) sorcerers and medicine men. The Nagas are the Burmese Nats, serpent-gods, or "dragon demons". In Esotericism, however, and as already stated, this is a nick-name for the "wise men" or adepts in China and Tibet, the "Dragons." are regarded as the titulary deities of the world, and of various spots on the earth, and the word is explained as meaning adepts, yogis, and narjols. The term has simply reference to their great knowledge and wisdom. This is also proven in the ancient Sutras and Buddha’s biographies. The Naga is ever a wise man, endowed with extraordinary magic powers, in South and Central America as in India, in Chaldea as also in ancient Egypt. In China the "worship" of the Nagas was widespread, and it has become still more pronounced since Nagarjuna (the "great Naga", the "great adept" literally), the fourteenth Buddhist patriarch, visited China. The "Nagas" are regarded by the Celestials as "the tutelary Spirits or gods of the five regions or the four points of the compass and the centre, as the guardians of the five lakes and four oceans" (Eitel). This, traced to its origin and translated esoterically, means that the five continents and their five root-races had always been under the guardianship of "terrestrial deities", i.e., Wise Adepts. The tradition that Nagas washed Gautama Buddha at his birth, protected him and guarded the relics of his body when dead, points again to the Nagas being only wise men, Arhats, and no monsters or Dragons. This is also corroborated by the innumerable stories of the conversion of Nagas to Buddhism. The Naga of a lake in a forest near Rajagriha and many other "Dragons" were thus converted by Buddha to the good Law. (See also: Naga, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )
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| | | |  Indian traditional medicine:
New Age Spirituality
Dictionary on
Ghost Dance Ghost Dance A new religious movement among Native Americans of the western United States. The Ghost Dance had two distinct phases, both of which originated in the visions of a Paiute shaman living in western Nevada. The Ghost Dance of 1870: Wodziwob (d. ca. 1872), the prophet of the 1870 dance, proclaimed that the world would soon be destroyed, then renewed; the dead would be brought back to life and game animals restored. He instructed his followers to dance a nocturnal circle dance. This dance was similar to both older Paiute traditions and an earlier regional movement, the Plateau Prophet Dance, but it addressed very present conditions of deprivation resulting from white incursions into tribal territories. It spread to California, Oregon, and Idaho but, with the death of Wodziwob and the nonfulfillment of his prophecies, died out within a few years. The Shoshone and Bannock of Fort Hall, Idaho, however, continued to perform the Ghost Dance at least intermittently up to 1890. The Ghost Dance of 1890: Wovoka (ca. 1856-1932), a Paiute Native American prophet, inaugurated the Ghost Dance of 1890 on the basis of a vision he had received during a total eclipse of the sun. His message was in direct continuity with the 1870 dance: there was to be an immanent renewal of the world in which dead Native Americans would be resurrected and the living would no longer be subject to sickness and old age, game animals would be restored to their former abundance, and the old way of life would once more flourish. Euro-Americans, by this time firmly in control, would be eliminated by supernatural means, such as a flood or earthquake. It is uncertain whether Wovoka announced a specific date for these events, but many expected them in the spring of 1891. Wovoka's message also contained ethical admonitions (e. g. , members of different tribes should live in peace with each other; they should cooperate with, not war against, the whites). In anticipation of the great event and to speed its arrival, Wovoka instructed his followers to perform circle dances periodically. They did so in large numbers, and (especially among Plains tribes) dancers often fell into trances, subsequently reporting that they had visited the spirit world and spoken with dead relatives, who were living a life like the one that had flourished before the coming of the whites. The 1890 dance spread mainly eastward along the length of the Rocky Mountains and Great Plains. In some tribes (e. g. , Paiute, Cheyenne, Shoshone, Pawnee) acceptance was almost unanimous; in others (like the Sioux) only segments of the population became believers. No Pueblo (except at Taos) or Navajo accepted it, the latter because of a culturally conditioned aversion to ghosts. As news of the Paiute prophet Wovoka began to spread, tribes sent delegations to the Walker Lake Reservation in western Nevada to see him. They returned with versions of his teachings that were sometimes shaped by the particular needs of their tribe. Among the Pawnee, the dance provided the basis for an important cultural renewal, for the visions of the dancers made possible the revival of old ceremonial activities that had fallen into disuse because knowledge of their correct performance had been lost. The Sioux, who had a number of current grievances against the government (e. g. , loss of reservation lands, cuts in rations), altered Wovoka's message in the direction of greater hostility toward the whites. Delegates like Short Bull and Kicking Bear advocated the use of "ghost shirts" (special garments that were supposed to make the wearer invulnerable to bullets) and spoke of the possibility of armed conflict with the government soldiers. During 1890, newspapers around the country carried often sensational stories about the "messiah craze" (Wovoka was often called the "Indian messiah") and the possibility of renewed warfare with the Sioux. Violence did erupt in December: during an attempt to arrest him, Chief Sitting Bull was shot to death, and Chief Big Foot and almost three hundred of his band were massacred by the cavalry at Wounded Knee. These events were more the result of government blunders than of a Sioux outbreak. Following the violence among the Sioux and the failure of the expected transformations the next spring, the popularity of the dance began to fade. However, it did not die out altogether. Wovoka remained active, but shifted his message in the direction of ethical admonitions. As late as 1896 some Kiowa were still dancing, and one of the early Northern Cheyenne delegates, Porcupine, led a brief revival of the dance in 1900. The movement continued elsewhere in a more substantive way. In the first decade of the twentieth century, Fred Robinson, an Assiniboin who had been instructed in the Ghost Dance by Kicking Bear and had corresponded with Wovoka, brought the dance to a small community of Sioux living in Saskatchewan. Combined with a traditional Medicine Feast, apocalyptic elements disappeared and the themes of ethical admonition and community solidarity predominated. Among the Wind River Shoshone (Wyoming), the Ghost Dance apparently combined with an earlier ceremony (the Father Dance) of thanksgiving to God for food. As a result, the annual renewal of nature took on a cosmic dimension: shamans reported dreams in which they saw the dead assembled in heaven waiting to return to earth at some unspecified time in the future. The people on earth anticipated this event and performed a dance thought to imitate that of the dead. In both these places the Ghost Dance continued to be performed into the 1950s. In the 1970s the dance was revived by the activist American Indian Movement. Even among persons and groups who no longer practice it, knowledge of the Ghost Dance has not died out and lessons are still derived from it. Thus ca. 1970 the Sioux medicine man Lame Deer reinterpreted an old Ghost Dance song about straightening arrows and killing and butchering buffalo to mean that individuals must live upright lives in order to help bring about a new earth. (See also: Ghost Dance, New Age Spirituality, Body Mind and Soul)
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