[On the relationship between the development of Buddhism and the spread and treatment of diseases] (Jpn).
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Asia↗
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[The influence of Buddhism on meat-eating and vegetarianism in Japan] (Jpn).
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Diet↗
["Human" musical instruments -- some aspects of exorcism in Tibetan Buddhism from the point of view of medical history].
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China↗
[Buddhist influences on Sun Simiao's precious prescriptions for emergency].
Living in a period when the Buddhism was quite flourishing, Sun had a close contact with the monk Dao Xuan, the founder of Nanshan Sect Buddhism. Sun's Quian jin fang adopted all schools including Buddhism, evidenced by the following 3 aspects: 1) Direct Buddhist influence, mainly on medical morality; 2) Indian medicine coming together with Buddhism, including the theory of "four - element theory", the conception of all matters are medicines, pills of all disorders, recipes, and keep - fit art. Buddhism acts as a carrier here; 3) the achievements of treatment for beriberi by monks. However, Buddhist influence was far inferior to Taoism as far as Sun's work is concerned.
Buddhism↗
Searching for medical ethics in Dharma conversation.
Our medical ethics team has a great opportunity to consider the terminology of"Moral Rights", "Good guys", "Understanding the real world" and the issues about "live salvation". What has been mentioned about these terms in Buddhism? In Buddhism, it has been cited that moral duty is the cause that leads to the moral rights as result. When we act the right as well as decent things, we are entitled to get the fair deals in return. We used to forget to consider that, isn't our moral duty or not?, to just either pay respect to the other people's rights or simply protect the other people's rights. Regarding to the Buddhism religion, there are a certain criteria to be "Good guys" i.e. firstly, not to make any sin at all such as not to exploit the others physically, verbally and mentally. Secondly, to make merits, such as helping out; showing the mercy and kindness to the underprivileged; donating money, land and properties, or even sharing the justified idea is also included. We also forgot to ask about tempting the others with a certain of hindrance i.e. assets, land and properties. Have you already made the sin with these temptations or dominating the idea of people? How the people will understand the fine line between the sin and meritorious deed? Buddhism kindly advises us to understand and consider the real world in two steps as well as in parallel way. Looking around us as surrounding of illusion. These illusion or fantasies will not be sustainable, only temporarily indeed. For example, human being has to go through aging process, illness and eventually death. What we need to consider in parallel is the matter about "Within us". What is the secret issue about "Within us"? Brain, spirit, heart or extremities, wherever we point at, will be just only human biological tissues or various elements. Last, but not least, practicing salvation when you still alive is perplexing. Live salvation is already existed within us, nowadays. No need to wait for the next life. Salvation can exist when we still alive. Salvation is to purify our spirit which require proper training to keep it clean in sustainable way.
Buddhism↗
Cosmic design from a Buddhist perspective.
The Buddhist view of the origin of the universe is discussed. One of the basic tenets of Buddhism is the concept of interdependence which says that all things exist only in relationship to others, and that nothing can have an independent and autonomous existence. The world is a vast flow of events that are linked together and participate in one another. Thus there can be no First Cause, and no creation ex nihilo of the universe, as in the Big Bang theory. Since the universe has neither beginning nor end, the only universe compatible with Buddhism is a cyclic one. According to Buddhism, the exquisitely precise fine-tuning of the universe for the emergence of life and consciousness as expressed in the "anthropic principle" is not due to a Creative Principle, but to the interdependence of matter with flows of consciousness, the two having co-existed for all times.
Anthropology, Physical↗
[The origin of mental hospital in Japan and its typological classification].
Before the beginning of the Modernization in 1868, there were no psychiatric hospitals in the sense of Modern-Western in Japan. Instead of them, as far as I ascertained, altogether 30 asylums are existed in the whole country. They are mainly buddhistic temples and shrines, where psychotic patients and their families are treated by monks in various way. The ways of treatment are quite different, so that the typological classification of asylums is possible according to this point: 1. treatment by waterfall or water, 2. treatment with old Chinese herbal medicine, 3. treatment with collaborative conjuration associated musical instrument (drum). From the historical standpoint of view the Type 1 has oldest tradition. In the late of 11th century a daughter of the emperor was psychotic and sent into the temple Iwakura-Daiunji in northern suburb in Kyoto-City. She was treated successfully with holly waterfall and water and after this legend many psychotic patients gathered there. From the end of 14th century the Temple Juninji near the City of Okazaki began treatment with Chinese herb for the psychotics. Compared to Daiunji which belongs to Mikkyo-sect in the national Buddhism Juninji belongs to Jodoshin-sect in the frame of the reformed Buddhism. Altogether 4 temples of Type 2 are belonging to this new sect without exception and after the Modernization (Meiji-Restoration in 1868) became psychiatric hospitals. The all temples belonging to Type 3 are Nichiren-sect also in the reformed Buddhism and began the conjuration-treatment after 17th. century. The typology of asylums before the Modernization brings us necessary to the question on the origin of the ways and methods in psychiatric treatments in the history.
Buddhism↗
The tsunami and its aftermath in Sri Lanka: explorations of a Buddhist perspective.
This paper discusses the tsunami disaster in Sri Lanka with special reference to Buddhism, which is the majority religion in the island. The role of religious beliefs and of religion in general in strengthening coping skills is well known. Buddhism, with its specific views on the human condition and its use of psychological strategies, is almost unique among world religions. The Buddhist responses to the tsunami have been discussed widely, if largely informally, in Sri Lanka, and many concepts and practices have been highlighted and focused on. This paper provides an overview of the relationship between culture and traumatic experiences, with a brief discussion of the role of religion in mental health. It then goes on to explore some relevant Buddhist concepts and practices which can be used in clinical settings.
Buddhism↗
Euthanasia: Buddhist principles.
Religions provide various forms of motivation for moral action. This chapter takes Buddhism as an example from within the Indian "family' of religions and seeks to identify the doctrinal and cultural principles on which ethical decisions are taken. Although beginning from very different religious premises, it is argued that the conclusions to which Buddhism tends are broadly similar to those found within mainstream Christianity.
Buddhism↗
The Tao, psychoanalysis and existential thought.
The purpose of this paper is to clarify some existing misunderstandings in the area of psychotherapy, existential approach and the Eastern Tao (Zen Buddhism, Confucianism, Lao-tzu, Chuang-tzu) by showing the common elements between Eastern Tao and psychoanalysis, and existential thought. The author compared the goal of Tao practice, namely, Zen Buddhism, Confucianism etc. with that of Western psychoanalysis, humanistic psychology and transpersonal psychotherapy. He concludes that these goals are the same and that the names are different. He also compared the procedures and processes of psychoanalysis and Zen practice. Sudden enlightenment and gradual training in Zen practice were compared with insight and 'working through' in psychoanalysis. Zen emphasis on relationship, ego strength and interpretation was linked with similar topics in psychoanalysis. The results of Zen practice and the central features of every psychoanalytic treatment were examined and found the same, that is, the resolution of, or transcending of, love (dependence) and hate (hostility). The description of a mature analyst and that of a Boddhisattva were compared and found the same. A trace of neurotic motivation remains but they are not influenced by it in helping others. The problem of theory and reality was discussed and strong emphasis on reality was described; in other words, the goal is directed at reality and theory is only a means pointing at reality. If you see the reality, you should forget the theory.
Buddhism↗
[Morita therapy--a Japanese method for treating neurotic anxiety syndrome].
In Japan, the traditional Morita therapy is indicated for "shinkaishitsu" personalities, i.e., patients with neurotic anxiety disorder, especially with phobic and hypochondriac symptoms. The substantial theoretical basis and therapeutic principles were taken from Zen Buddhism, such as the development of the ego in the "space" between subject and object, the unity of body and soul, the distinction of inner and outer nature, and the principles of emptiness and nothingness. The treatment consists of an initial 7-day period of strict and isolated rest in bed followed by step-by-step occupational therapy and final reintegration into job and family. The founder of this therapy, Morita, sees the healing of the patients not in the removal of their fears but in the inner acceptance (arugamama) of the fears they have experienced--corresponding to an essential principle in Zen Buddhism. Nowadays, the method is used in a modified form adjusted to the change in mentality of Japanese patients.
Anxiety Disorders↗
Religious experiences in epileptic patients with a focus on ictus-related episodes.
Two hundred thirty-four epileptic patients were examined for ictus-related religious experiences. Of the 234 cases, three (1.3%) were found to have had such religious experiences. All three cases had temporal lobe epilepsy with post-ictal psychosis, while one exhibited a simple partial seizure. At the same time, interictal experiences with hyperreligiosity were recognized in all three cases. The incidence of religious experiences while in a state of post-ictal psychosis was 27.3%, which is regarded as high, indicating some influence by the religions that the patients had faith in. Patients who had ictus-related or interictal religious experiences did not believe solely in Buddhism, a traditional religion in Japan, but rather in a combination of Buddhism and Shintoism, new Christian sect, contemporary Japanese religions and/or other folk beliefs. This indicates that these experiences had some connection not only with the personality characteristic of temporal lobe epilepsy, but also with the general lack of religious conviction and activity in Japan. In addition, the cases having ictus-related religious experiences also had interictal religious experiences and an interaction was seen between them. In this paper, the importance of taking bio-psycho-social aspects into consideration is pointed out in the discussion of epilepsy and religion.
Adult↗
[An analytic study of medical records in Sam-Kuk-Sa-Ki].
In Sam-Kuk-Sa-Ki there are several types of records which are associated with medicine. They are of the plagues, delivery of twins, drugs in use of the time, religious healing and names of some diseases. Records of plagues are most frequently described and they are described associated with climate and natural disasters. Those who delivered twins were awarded by the nation. Because at that time when population was not so large, the population was the power of the nation. As Buddhism was the ruling religion of the time, records of religious healing were mostly associated with the Buddhism. Medical records in Sam-Kuk-Sa-Ki gives us valuable clues to the understanding of the medicine of the time, the ancient Koreans' concept of diseases and the way how they confronted them.
Disease↗
Funeral rituals in Taiwan and Korea.
PURPOSE/OBJECTIVES: To explore the diversity of rituals and attitudes surrounding death in the context of the Asian cultures of China and Korea. DATA SOURCES: Published books and journal articles; author experience. DATA SYNTHESIS: The death of any family member can evoke a myriad of emotional responses, and the bereavement processes and the expression of grief may vary among cultures. In the Chinese and Korean cultures, the principles of Confucianism, Buddhism, and Christianity strongly influence many aspects of daily living, including bereavement. The most prominent example is displayed in the complexity of funeral rituals and postfuneral ceremonies. CONCLUSIONS: Integral to the tenets of Confucianism and Buddhism are the notions of dignity and harmony. The funeral ritual is vitally important because it ensures safe passage of the deceased into the afterlife. IMPLICATIONS FOR NURSING PRACTICE: As healthcare professionals in a culturally diverse nation, nurses should begin to understand what takes place during funeral rituals as well as increase their sensitivity to the underlying cultural contexts.
Cultural Characteristics↗
Psychophysiological correlates of meditation.
The scientific research that has investigated the physiological changes associated with meditation as it is practiced by adherents of Indian Yoga, Transcendental Meditation, and Zen Buddhism has not yielded a thoroughly consistent, easily replicable pattern of responses. The majority of studies show meditation to be a wakeful state accompanied by a lowering of cortical and autonomic arousal. The investigations of Zen and Transcendental Meditation have thus far produced the most consistent findings. Additional research into the mechanisms underlying the phenomena of meditation will require a shifting from old to new methodological perspectives that allow for adequate experimental control and the testing of theoretically relevant hypotheses.
Buddhism↗
Mentality and behaviour in India.
Based on a historical survey of the origins and development of the Hindu religion and its absorption of Buddhism the author outlines that tolerance, gentle behaviour, profound optimism and a lack of obsession with time are the main features of Indian mentality and behaviour. But with industrial revolution, urbanisation and population explosion many old values have been eroded and even aggression of different degrees found its way into the Indian psyche.
Buddhism↗
Mother sold food, daughter sells her body: the cultural continuity of prostitution.
This article provides a cultural interpretation of female prostitution in contemporary lowland Buddhist Thai society. The heterosexual transmission of AIDS through prostitution has exposed the shallowness of our understanding of prostitution as a sociocultural phenomenon. The data were collected through case studies, participant-observation, and review of Thai language media and texts. It is argued that in the past decade or so, the simultaneous rapid growth of prostitution as a lucrative sex industry and of the Thai economy as an emerging newly industrialized country (NIC) have, paradoxically, enabled female prostitutes to conserve the basic institutions of society. This has occurred at a time when landlessness, rampant commercialism and poverty have threatened the survival of traditional lifeways among the majority rural agricultural population. Prostitution, although illegal, has flourished at least in part because it enables women, through remittances home and merit-making activities, to fulfil traditional cultural functions of daughters, conserving the institutions of family and village-level Buddhism, as well as of government.
Buddhism↗
Culture and communication in Thai nursing: a report of an ethnographic study.
Most nurses live and work in multicultural settings. Given the need for all nurses and health-care workers to communicate--with patients, with families and with other health-care professionals--the study of the relationship between culture and communication can help to inform practice. This paper offers the findings from an ethnographic study of culture and communication, carried out in Thailand. The aim of the study was to address the question: 'in what, if any, ways do Thai cultural issues influence interpersonal communication patterns in Thai nursing and Thai nursing education?'. Data were collected from a variety of sources, including direct and indirect observation, interviews and discussions and the literature on the topic. For the interviews, the sample was a convenience and purposive one made up of clinical nurses and nurse educators (n = 14). Those data were analysed with the aid of a computerised, qualitative data analysis program. Findings reported in this paper include those relating to 'Thainess', Buddhism, the nursing profession and nurse--patient/doctor--patient relationships. The report ends with a 'portrait' of Thai nursing communication. It is suggested that understanding the cultural aspects of nursing in various contexts can help nurses, internationally.
Altruism↗