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Tibetan medicinal bathing is an external clinical treatment in Tibetan medicine. The treatment is carried out according to the principles of Tibetan medicine. It makes full use of local herbs and is directed at typical local diseases, common diseases and endemic diseases. All clinical departments of Tibetan medicine often use it to both prevent diseases and assist in recuperation. Its rich medical history, special clinical benefits and prospects for wide application have drawn attention from medical circles at home and abroad. The advantages of Tibetan medicinal bathing will become more widely known in the global reform of medicine. This paper is devoted to a discussion of the academic study of Tibetan medicinal bathing.
1. The academic category to which Tibetan medicinal bathing belongs
As a clinical treatment, Tibetan medicinal bathing is one of the external treatments of Tibetan medicine.
Traditionally, Tibetan medicine classifies its methods of prevention and treatment into four categories: food, action, medicine and external treatment. "Food" denotes the choosing of food suitable for health and treatment. "Action" means all the three karmas, or functions (physical, verbal, and mental)-i.e., deed, word, and thought. "Medicine" refers mainly to a variety of medicines to be taken orally including herbal soup, powders, pills and medicinal drops. "External treatment" refers to applying medical instruments, ointments, massage, acupuncture and moxibustion, bloodletting and medicinal bathing, etc.
The hot spring in Dolung Dechen county near Lhasa
External treatment, like other areas of Tibetan medicine, is also an effective clinical treatment that has developed from Tibetan people's experience in their historic struggle with disease. Several centuries before the Christian era, the ancestors of the Tibetan people began to apply distillers’ grains, the remains of grass in the stomach of an ox or sheep, and the skin of newly killed animal to wounds, to do bloodletting with a pointed stone and bone needle, and to stop bleeding by dressing a wound with melted butter. These ancient methods of medical treatment have, after more than two thousand years of development, evolved a theory of external medical treatment. According to Four Tibetan Medical Classics, there are 98 methods of external treatment in Tibetan medicine.
Generally speaking, all the methods of external treatment of Tibetan medicine are made after a careful diagnosis. The treatment includes removing elements that cause the illness from the body with medicine for external application and medical instruments, or mediating the pathogenic elements internally. In accordance with the degree of pain the external treatment consists of moderate treatment and extraordinary treatment. Moderate treatment includes the Yunfu (pressing and dressing) application for diseases caused by Bekan (bad-Kan), (Phlegm), Tibetan medicinal bathing for diseases caused by Tripa (mKhris-pa) (gall), and the Tu-cha (covering with medicine) method for diseases caused by Lung (rlung) (wind or air). This kind of external treatment causes less pain, so it is called moderate treatment. The extraordinary external treatment may be divided into two groups: strong one and violent one. The strong treatment includes bloodletting, acupuncture and moxibustion. The violent treatment includes scraping, amputation, drawing out and pulling off.
Thus, Tibetan medicinal bathing is a moderate external treatment of Tibetan medicine. Clinically, it is used not only in surgical departments, but also used as an important medical treatment for internal departments, but also used as an important medical treatment for internal diseases.
2. Content and classification of Tibetan medicinal bathing
There are Tibetan medicinal baths in a broad and in a narrow sense. Generally speaking, Tibetan medicinal bathing refers to bathing in medicinal water, which is mainly made of the "decoction of five-sweet-dew ingredients." Other medicines will be added according to requirements. This is Tibetan medicinal bathing in its narrow sense. Tibetan medicinal bathing in its broad sense includes bathing in medicinal steam, bathing in mineral water and tie-in bathing.
(1). Bathing in medicinal water
This treatment is also called "Bathing in the decoction of five sweet dews," because the "Decoction of five sweet dews" is used as the main medicine for bathing. The "Decoction of five sweet dews" consists of the following five ingredients: Caoshan sweet dew azalea-leaf, Yanshan sweet dew shugpa tserjan (leaves of a cork tree), Yinshan sweet dew Tibetan ephedra, water sweet dew onbu (a decoction of braches of a cork tree), and earth-dew wild wormwood. The decoction of five sweet dews is supplemented by some other medicines that prevent vomiting, diarrhea or poisoning-such as rock essence, jongshi (cold water stone) and decoction of three yellow ingredients, jema (puncture vine), musk deer's droppings, and bul-tok (alkali crystals). The medicines used for bathing are ground, mized with water and boiled. The boiled, ground medicines are mixed with boiled grains-the weight of which is about one third of that of the medicines. Then yeast powder is added to the mixture. When the mixture is leavened, it is boiled again. Finally the medicated water is ready for medicinal bathing.
(2). Medicinal steam bathing
Also called "steam therapeutics", the ingredients of "five sweet dew" are ground and the crushed medicines are boiled in a big pot. A wooden board with many holes covers the pot and a woolen blanker covers the board. The patient lies on the blanket, and then another blanket covers the patient and the board to retain the steam. Another form of traditional Tibetan steam bathing includes the steam from boiling water in which old human bones or animal bones are boiled.
(3). Bathing in mineral water
Using various different minerals, mineral springs can cure a number of diseases. There are many kinds of mineral water; according to Shelgong-Sheltreng (Shel gong shel phreng) (A dictionary of Tibetan Herbal Medicine) there are 101 kinds of mineral water. Tibetan doctors of different periods each had different classifications for mineral springs. Generally, according to the different contents of mineral water, the springs are classified into five groups: a. sulfur mineral spring, the water of which is yellow, tastes bitter, smells sulfurate, and which forms sulfur crystals around the edges; b.jongshi (cold-water stone) mineral spring, the water of which does not have any colour or taste and will not change the colour of tea or wine when poured into them. There are pieces of jongshi (cold water stone) around the spring; c.rock-alum mineral spring, the water of which is blue and muddy and smells of alum; d.rock-essence mineral spring, the water of which is purple and tastes bitter and which has rock-essence material surrounding it; e.limestone mineral spring, the water of which is very pure, tastes bitter, smells of burnt food, and which has limestone of gray and other colours around it.
(4). Tie bathing
This kind of bathing treatment is easier to adopt than others. The method is as follows-the medicine for the treatment is put in a bag made of thin cloth and tied to the affected part of the patient's body. Tie bathing may be divided into two kinds: the antipyretic tie bathing and tie bathing to relieve colds. For antipyretic tie bathing the main ingredients of the medicine are ground grains. Grain powder is soaked with sesame oil or stale vegetable oil. After being put into the bag, it is applied to the affected part. Fresh flower, after being boiled, can also be used as medicine. For tie bathing to relieve cold the medicine includes animal's droppings, such as rat's droppings and dove's droppings, as well as animal's broken bones soaked in wine. Tie bathing is applied to an affected part of a patient's body. If pathological changes affect more than one part, the tie-bathing treatment is not applicable.
3. Characteristics of Tibetan medicinal bathing:
Tibetan and other medicinal bathing share this characteristic. Medicinal bathing does not need special and expensive instruments. The medicines it requires are mostly widely available. So bathing is simple, easy to adopt and to popularize. Besides, the bathing medicine has direct effects on the focus of a disease through the skin and openings of a patient's body. Owing to the low concentration of medicine in the water bathing will cause less bad effects on the liver and kidneys by avoiding absorption of the medicine directly into the body's circulation. With these advantages, the medicinal bathing of Tibetan medicine and other branches of medical science as applied to all departments of medicine; their application has the effect of preventing and curing illness and restoring health. So the application of medicinal bathing to a wider public has a prosperous future.
(2)It is under the direction of the unique theories of Tibetan medicine.
Tibetan medicine has a complete system of theories based on the theory of Three Causes concerning pathogeny (cause of disease), pathogenesis (interpretation of the cause, onset and process of an illness) and pathology as well as a theory of medical treatment. According to Tibetan medicine, Lung (rlung), Bekan (bad-Kan) and Tripa (mKhris-pa) are the three basic elements of the human body and are also the energy and foundation necessary to life. In a normal physiological state, the three causes keep a balanced relationship with each other. When one of them becomes stronger or weaker, the imbalance causes illness. In such a case the three causes are treated clinically to recover the balance between them. Medicinal bathing is a moderate means of external treatment in line with the theory. Generally speaking, the application of Tibetan medicinal bathing is closely related to the theory of Tibetan medicine in the following aspects: (a) prescription, (b) diagnosis, and (c) coordination of Tibetan medicinal bathing with other treatments.
(3) Tibetan medicinal bathing has accumulated rich clinical experience.
The "decoction of five sweet dew ingredients" is used as a basic prescription of Tibetan medicinal bathing for different patients with some variation in the quantity of ingredients. As proven by a rich clinical experience, Tibetan medicinal bathing has beneficial effects on arthritis, spasm, rheumatism, rheumatoid arthritis, gout, spinal column rigidity, malignant and benign pulse, hypertension, cerebral disease, sciatica, skin disease, gynecological disease, and disease of the circulation system. Besides, bathing is also good for a recovering patient's health. Tibetan medicinal bathing has gained unique experience in applying technological processes, choosing the proper timing for treatment, and generally nursing the sick.
(4) Tibetan medicinal bathing uses the local herbal medicines of Tibetan districts as basic ingredients.
Vast in territory and complex in natural conditions, Tibetan areas have various kinds of herbal medicine. Owing to the strong radiation of sunshine the herbal medicine of Tibetan areas are cold and drought resistant. They have special patterns of reproduction and derive good effects from photosynthesis. The medicine for medicinal bathing includes herbal, mineral and animal medicines with herbal as the main ingredient. They are all local medicines. The five ingredients (yang, yin, water, earth and grass) of the "decoction of five sweet dew ingredients" are herbal medicines growing in five different ecological conditions. So Tibetan medicinal bathing refers to bathing in line with the theories of Tibetan medicine and the medicines used are grown in Tibetan areas.
4. Origin and development of Tibetan medicinal bathing
The earliest record of Tibetan medicinal bathing can be found in the 23rd chapter entitled "Five Medical Appliances for Bathing" in a supplement to Four Tibetan Medical Classics. Actually, its origin was earlier than that record. The Tibetan people developed medicinal bathing on the basis of the clinical experience of Tibetan medicine. Meanwhile they absorbed the experiences of medicinal bathing in other ethnic groups. Making full use of modern technology, Tibetan medicinal bathing now achieved great progress.
(1). The Origin of Tibetan medicinal bathing
The origin of Tibetan medicinal bathing is the same as that of Tibetan medicine. It is generally accepted that Tibetan medicine can be traced back to hygiene practices accumulated in the daily life and work of Tibetan people; he impact of the traditional Chinese medicine and that of ancient Indian medicine. Tibetan medicinal bathing developed in the same way although it differs in some important respects. There are three different views on its origins as follows:
(a) Tibetan medicinal bathing originated in the folk bathing tradition of the Tibetan people. This tradition is shaped by the unique weather and natural conditions of Tibet. The Tibetan plateau has a long winter and short summer so that in the spring the icy snowmelt water chills the bones, in summer the rainy season creates torrents of muddy water in the rivers and in winter bathing is out of the question. Therefore, only in the turn of summer to autumn does the weather create the conditions favorable for bathing in a river. According to the Tibetan almanac, when the sun moved to the 43degree of the 10th constellation, or in the 8th lunar month (in seven days after White Dew festival, 15th solar term) Venus appears in the night sky. Tibetan people believe that early autumn water is "sweet dew", so bathing in river at that time one would cause illness and sin to be washed off. As recorded in the Tibetan History and Illustrated History of Tibet, "It is a tradition of Tibetan people that on the 13th day of the 7th lunar month they build awnings of reed mats along the riverside. Old and young, men and women, they take to bathing in the river. The bathing ended on the 5th day of the 8th month. It is believed that bathing in the 7th month could relieve one from illness."1 In this time rivers and streams become filled with whole families, splashing and swimming. They gather in high spirits on the riverbank to observe this age-old custom and spend the whole day doing the annual washing of all their clothes and bedding. The bathing festival is one local important festival deeply rooted in Tibetan tradition. It is also called Medicinal Water festival. This folk tradition has been passed down from generation to generation for seven or eight hundred years.2
The Fade incense burner in the Tibetan medicated steam bathroom
It is believed that river water could cure illness during the bathing festival. There are many legends about the origin of the belief. One of the legends concerns the god of medicine. According to a legend collected by Liao Dongfan, in ancient times there were no physicians except those sent by Heavenly God Wangpo Gyaltsen. The Tibetan people particularly respected a physician, called Manlha-literally, "God of Medicine". Not long after the God of Medicine went back to Heaven, a terrible pestilence caused many deaths. Tibetan people knelt down to pray to the God of Heaven to send Manlha back to Earth to rescue them. Manlha, the God of Medicine, was so anxious about it he asked the God of Heaven to send him back to the people. Heavenly God Wangpo Gyaltsen said to Manlha:"We, gods, should abide with our rules. According to the rules, you should not go to Earth again because you have been there already. However, as you are determines to go to rescue the people and your medical skills are superb, you are allowed to rescue the Tibetan people within seven days. You will be punished if you go beyond the time limit." Manlha knew it was impossible to go over to the south and the north of the Yarlung Tsangpo River to rescue the people within seven days, so he transformed himself into a star, from which his medical skills, medicine and love were sent to the world. It was in one of the seven nights a girl who suffered much from disease saw in her dream the God of Medicine standing on the top of Mt. Precious Vase and throwing medicine to the world. The water in the river became medicinal water. So she struggled to go to a near-by river and took a bath in it. Soon she was restored to health. Inspired by the girl's example all Tibetan people flocked to bathe in rivers and lakes, and indeed the medicinal water relieved them of all pestilence. The people worshipped the God of Medicine and prayed for him to come to cure their illness every year. From then on Venus (in Tibetan, the star of Karma Dulpa, which was transformed by the God of Medicine) appears in the night sky above Mt. Precious Vase in the early autumn every year and disappears after seven days.3
In the light of the legend concerning the origin of the Bathing Festival, we can at least conclude that Tibetan people's folk beliefs of strengthening their health through bathing is closely connected with the activities of Tibetan medicine. Scholars of Tibetan medicine have attached importance to the hygienic activities of bathing long ago. The clinical experience of Tibetan medicine has vigorously encouraged these activities.
(b)Tibetan medicinal bathing originated from Buddhism. Indian Buddhism had deep and wide impact on Tibetan culture. With the introduction of Buddhism into Tibet, Indian technology and culture began to influence Tibetan culture. We have not found any treatise on medicinal bathing in the Veda medical works. However, the custom of bathing, which Indian people naturally developed owing to India's subtropical weather, easily influenced Tibetan people's hygienic activities by way of Buddhist rituals.
Fermentative medicinal materials
Bathing activity is indeed important to all religions of India. Indian Jainism holds a ritual of bathing its god Bahubali by using "good-smelling water" of milk with other ingredients once every 12 years. Indian Brahmanism also has the tradition of bathing its gods. Bathing the images of saints had become a popular social custom in India long before Buddhism emerged. So the Buddha's birthday and enlightenment day are also the day of bathing the image of the Buddha. Tibetan areas are the main areas of Tibetan Buddhism, so the Tibetan people are more directly influenced by Buddhist tradition of bathing the image of the Buddha and the custom of bathing. According to Buddhism the water in the river in early autumn is sweet, cool, light, pure, not smelling and not harmful to either throat or to stomach if one drinks it. Thus, the Tibetan people believe that autumn is the best season for them to bathe in a river.
Another legend about the origin of the bathing custom of Tibet also shows the relationship between the custom and Buddhism. At one time in the autumn, as the story goes, a pestilence spread on the plateau. It killed many people. Avalokiteshvara sent a fairy girl to take sacred water from the Heavenly Lake to the rivers and lakes of the world. That night Tibetan people all saw in their dreams a girl taking a bathing in the river and, as a result, recovering her health and becoming prettier. So Tibetan people all began to take baths in rivers and lakes. As a result, bathing relieved them of pestilence.4
On the basis of the legend we can at least conclude that even if ancient Indian medicine did not offer a model of medicinal bathing to influence Tibetan people, at least the Buddhist tradition of bathing the image of the Buddha and encouraging people to bathe promoted the custom of bathing in Tibetan areas and led the people to realize the importance of bathing to their health.
(c) Tibetan medicinal bathing originated from the model of natural mineral bathing. Medical experience develops gradually in line with the principle of developing from spontaneity to consciousness. So Tibetan medicinal bathing perhaps originated from the use of natural mineral springs. In ancient times people accidentally found that illness could be cured by bathing in mineral springs. They began to consciously explore and accumulate medical examples of treatment by bathing in mineral springs. The "General Introduction" in the Four Tibetan Medical Classics said, "To the west of the Medicine city stands Malaya Mountain, on which there are six kinds of wonderful herbs, five kinds of cold-water stone, five kinds of glossy ganoderma, five kinds of medicinal rivers and five kinds of hot springs."5 From the record we can see that the mineral spring is very important to Tibetan medicine; symbolic descriptions reveal the unique status of medical treatment with bathing in mineral springs and other natural waters in early Tibetan medicine.
Tibetan Medicated Bath Center
However, mineral springs are far away and difficult to explore. An appropriate spring for a certain disease is difficult to find. The Biography of Yuthok Yonten Gonpo offers an account of how Yuthok Yonten Gonpo (g.yu-thog yon-tan dgon-po) searched for sweet dew caves with the instructions of a man in red cloth, when he was in Manlung monastery of Kongpo. The account of his difficult journey sounds like a fairy tale. "Yuthok Yonten Gonpo immediately went in search of the springs. He found 108 springs on the mountain. He prayed that the springs would exist forever for the people in future. He said: They have the capacity of 700 thousand medicines, and certainly can get rid of 700 thousand diseases, so they are called springs of 700 thousand capacities. Their water has eight good qualities:” light, clear, cool, soft, pure, brilliant, good for stomach and able to cure all diseases. “At the time of Yuthok Yonten Gonpo, the application of mineral springs to Tibetan medical treatment already enjoyed wide popularity and medicinal bathing with "five sweet dews" as the main medicine was applied to all clinical departments of Tibetan medicine. Nevertheless, the Biography of Yuthok Yonten Gonpo still showed the respect the early Tibetan physicians paid to the medical value of mineral springs and the difficult journey they undertook in looking for mineral springs. From this we can estimate that the origin of Tibetan medicinal bathing was connected with early Tibetan medical physicians who made medicine in imitation of the water of mineral springs after suffering much from the search for the springs. So the Tibetan physicians who had some clinical experience made the medicine for medicinal bathing in line with the theory of bathing in mineral springs and the properties of the medicines in the springs. The medicines for medicinal bathing have been used in clinical practice for a long time and, as a result, the knowledge of medicinal bathing has gradually increased.
There are few research papers on the origin of Tibetan medicinal bathing. We do not know exactly its historical development, but we can at least confirm that Tibetan medicinal bathing originated from more than one source. It developed from the basis of the Tibetan custom of bathing but there were other elements.
(2).Tradition of Tibetan medicinal bathing.
Though Tibetan medicinal bathing appeared long ago, it was after the formation of the Tibetan medicine system that bathing became established as a clinical practice.
When Tibetan king Songtsen Gampo (srong-btsan sgam-po) united the tribes on the Qinghai-Tibetan plateau and founded the Tubo dynasty in 581, Tibet entered the era of slavery. Songtsen Gampo adopted a series of effective measures in politics, military affairs and culture, which greatly promoted the development of Tibetan civilization. Three historical facts had far-reaching influence on the development of Tibetan medicine: one was the creation of Tibetan script, with which historical works of Tibetan medicine were written; the second was Songtsen Gampo's marriage to Tang princess Wencheng, who brought a large number of medical books and medical personnel to Tibet, directly promoting the development of Tibetan medicine; the third was that many Chinese, Indian and Tazig (Persian) physicians were invited to Tibet, so that Tibetan medicine learnt a lot from them. These physicians wrote in collaboration a comprehensive medical book entitle Fearless Weapon, which had an important impact on the progress of Tibetan medicine, though it was lost.
The earliest classical work of Tibetan medicine is Moon king's Medicine and Diagnosis (sman-dpyad zla-bavi rgyal-po), written in the 8th century, a comprehensive medical book including Tibetan medicine, Chinese medicine and medicine of other countries. The book already gave an account of "Fu-yan," a medical treatment similar to medicinal bathing. Four Tibetan Medical Classics, the most influential of the classical medical works of Tibetan medicine was published in late 8th century. This book made a systematic summary of theories and practices in Tibetan medicine, revealing the theoretical basis for it and indicating its advanced development. In the Four Tibetan Medical Classics medicinal bathing is specially discussed as a clinical method. From this it can be seen that early Tibetan physicians already had rich and all-round knowledge of Tibetan medicinal bathing as follows.
Firstly, Tibetan medicinal bathing is not only a measure of treatment but also a way to prevent disease. Daily Life pointed out:” Frequent bathing would cause a man to have more semen and more of heat, and one's cheeks will glow with health. It would get rid of itching, sweating and smelling, maintain body weight and lower body temperature."6 The” Chapter on Daily Life in Different Seasons" pointed out:” Rub your body with sesame oil in winter, rub your body with bean powder to remove Bekan (bad-Kan) disease in spring and take bathing in cold water in summer," etc.7
Secondly, the Four Tibetan Medical Classics describes very well the clinical function of Tibetan medicinal bathing. On one hand, the medical book considered Tibetan medicinal bathing as an external treatment, as specially discussed in the 23rd chapter of The Sequel to Four Tibetan Medical Classics. On the other hand, medicinal bathing was considered as one of the dissipating measures of Tibetan medicine. The dissipating measures are taken to remove disease by way of dieting or fasting and taking the medicine that has the dissipating function. The dissipating measures consist of food, medicine, daily life and external treatment, including medicinal bathing. In the 29th chapter "Two Treatments" of the "Discourse" medical treatment is made in two ways: the nourishing way to increase health and the way to lose weight by fasting or dieting. Medicinal bathing belongs to the latter. The bathing treatment is particularly good for those of strong physique.
The bathtub made of aromatic cypress wood
Thirdly, the Four Tibetan Medical Classics put Tibetan medicinal bathing under the guidance of the basic theories of Tibetan medicine. Owing to Yuthok Yonten Gonpo's study, the "Theory of Three Causes" was systematically expounded in the Four Tibetan Medical Classics and was applied in clinical practice. Besides, the knowledge of anatomy, physiology, and pathology of Tibetan medicine were developed and fully described in the book, and they became a guiding theoretical basis in clinical practice. The practice of Tibetan medicinal bathing is not an exception. The 23rd chapter of "The Appendixes" of the Four Tibetan Medical Classics discussed the diseases appropriate for treatment with Tibetan medicinal bathing. They include stiff limbs, carbuncles, new and old wounds, swelling, hunchback, bone-disease and all Lung (rlung) diseases8. In clinical practice, the application of Tibetan medicinal bathing is in line with the theory of the Three Causes. So the bathing treatment has different applications for different diseases. The theories of the Three Causes apply to prevention, curing, recovering from illness, and nursing.
Fourthly, the Four Tibetan Medical Classics recorded detailed examples of the application of medicinal bathing for different diseases, as well as more than 100 medicines. In addition, it pointed out what diseases are contraindications for medicinal bathing. In "General Treatment of Fever Diseases," the 12th chapter of "The Secrets," medicinal bathing is considered as a treatment particularly for diffused fever diseases, such as fever spreading to muscles, skin, veins and bone, etc. The external fever diseases might be treated by cold compresses. However, bathing cannot be applied for a symptom that does not fully develop into a fever disease. "A slight fever disease must be driven back as soon as it appears; an advanced fever disease must be treated by eliminating erysipelas; and an old fever disease should be treated by stimulating the patient's appetite."9 With this principle as a guide Tibetan medicinal bathing was applied in cooperation with other kinds of treatment. There were many clinical examples in this respect, which were recorded in "The Secrets."
5. Development and prospects of Tibetan medicinal bathing
After the peaceful liberation of Tibet in 1951, Tibetan medicine enjoyed great progress. As a part of China's traditional medicine in was fully inherited, organized, explored and developed. Since China's reform and opening to the outside world, Tibetan medicine has been developing with every passing day. Much has been achieved in the arrangement of Tibetan medical documents, scientific research, establishment of medical institutions and training of professionals. It was against this historical background that Tibetan medicinal bathing developed from an external clinical treatment to a branch of Tibetan medicine and a medical undertaking.
(1).Clinical practice of Tibetan medicinal bathing became more systematic and widespread.
Together with the vigorous development of Tibetan medical institutions, clinical application of Tibetan medicinal bathing has become popular. Most Tibetan hospitals have established a department of Tibetan medicinal bathing. Many Tibetan hospitals have established it as a key department with specific characteristics. So the study of Tibetan medicinal bathing is widespread and extensive. From the published articles on bathing it can be seen that Tibetan medicinal bathing is widely applied in clinical practice and the clinical practice of the bathing is in line with modern norms of medical treatment. Its main achievements are as follows: a. In the light of theories of traditional Tibetan medicine as well as traditional Chinese medicine and Western medicine, a study was made on the indications such as rheumatism, rheumatoid arthritis, hemiplegia and skin disease; b. research was made into some tabooed diseases such as high blood pressure-the Beijing Tibetan Hospital has used medicinal bathing to treat high blood pressure since 1994 and got positive results; c.on the basis of clinical experience in traditional Tibetan medicine, medicinal bathing has been conducted together with other treatments-for instance, bathing treatment is applied together with medicine for oral administration. All of this is the creative development of medicinal bathing.
Preparing Tibetan medicine
(2). Research on Tibetan medicinal bathing has achieved much.
Traditional Tibetan medicinal bathing was an external clinical treatment, which depended mostly on skill. Tibetan medics have acquired many skills in clinical practice of medicinal bathing under the guidance of traditional Tibetan medicine. Facing modern medical skills that are making giant strides, a part of the tradition of Tibetan medicinal bathing, however, cannot meet the needs of modern society. Researchers of related departments still pay much attention to the medicinal bashing’s potential value to the treatment of diseases of frequent occurrence. In recent years researchers made a series of studies on medicinal bathing and got new achievements in the following studies: a. the foundation study of Tibetan medicinal bathing, such as the study of the mechanism of Tibetan medicinal bathing in the light of immunology, materia medica, and toxicology; b. the study of improvements in the form of a drug, such as the "Bathing Decoction of Five Sweet Dew Ingredients"10; c. the study of technological process of medicinal bathing-for instance, the Qinghai Tibetan Hospital made extensive medicinal bathing treatments with modern equipment,11 and several hospitals have carried out medicinal bathing with electro thermal equipment.
(3).The multi-oriented trends of the Tibetan medicinal bathing institutions.
Tibetan medicinal bathing has long been limited to Tibetan hospitals in the areas inhabited by Tibetans. With the expansion of the social impact of Tibetan medicinal bathing, it is developing with an unprecedented momentum. It is expanding from a simple therapeutic function towards the functions of recuperation, disease-prevention and leisure-enjoyment. Tibetan medicinal bathing is now expanding from Tibetan hospitals to other hospitals and health institutions. It is also expanding eastwards from Tibet and Tibetan areas in Qinghai, Gansu and Sichuan. The Tibetan medicinal bathing department was set up in the Beijing Tibetan Hospital at its foundation in 1992. Up to 2002, it has treated more than 10,000 patients, including about 1,000 patients from 50-odd foreign countries. Thus, it greatly enhanced the impact of Tibetan medicinal bathing in the east of China and abroad. In 1998 three ministries and commissions of the Central Government made a decision that a "State-level Ethnic Hospital" be set up on the basis of the Beijing Tibetan Hospital. From then on the Beijing Tibetan Hospital continued to enhance their investment in the department of Tibetan medicinal bathing and set up the "Center of Tibetan Medicinal Bathing" and advanced its technological establishment. At the same time, the Beijing Tibetan Hospital also founded and participated in a large-scaled health-recuperative institution; the "China Tibetan Medicinal Bathing Center." It is expected that the time is coming when Tibetan medicinal bathing goes out from the Plateau and meets the world.
Notes:
1.Zhang Yun, Qing Zang Wen Hua (Culture of Qinghai and Tibet), Liaoning Education Publishing House, Shenyang,1998, p.345.
2.Tiley Chodag, Xizang Feng Tu Zhi (Tibet, the Land and the People), Lhasa Tibetan People's Publishing House,1982,p.163.
3.Liao Dongfan, Xue Yu Xi Zang Feng Qing Lu (Customs and Habits in Snow-lana Tibet), Tibetan People's Publishing House, Lhasa,1998, pp.310-312.
4.Lu Jixiang, Mu Yu Qu Hua (Stories on Bathing), Shandong Education Publishing House, Jinan,1999,p.99.
5. Yuthok Yonten Gonpo, Four Tibetan Medical Classics, Shanghai Science and Technology Publishing House,1983,p3.
6. Rechung Rinpoche Chapel Kunsang, Tibetan Medicine, Tibetan People's Publishing House, Lhasa,1986,pp.302-311.
7.Yuthok Yonten Gonpo, Four Tibetan Medical Classics, Shanghai Science and Technology Publishing House,1983.p.26.
8.Yuthok Yonten Gonpo, Four Tibetan Medical Classics, Shang-hai Science and Technology publishing House,1983,p.28.
9.Yuthok Yonten Gonpo, Four Tibetan Medical Classics, Shang-hai Science and Technology publishing House,1983,p.298.
10.Zhang Yong, "The Treatment of Rheumatoid Arthritis with the Bathing Decoction of Five Sweet Dew Ingredients", China Ethnic Medicine Fournal,2001,vol.7.
11. Wang Dequan, "Modern Equipment and Administration for Large-scaled Tibetan Medicinal Bathing,"China Ethnic Medicine |
