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  A MODERN LOOK AT AN ANCIENT THERAPY ( lotecq2 )

Sachs points out that, according to Tibetan spiritual history, the origin of these tantras was the Buddha Vaidurya or the Medicine Buddha as he is commonly known. To present these teachings in the customary form of a dialogue, Buddha Vaidurya emanated Himself as two beings: the sage Yile Kye who raised pertinent questions and the sage Rigpe Yeshe who provided the answers. As for the secular history of the Gyud-Zhi, its teachings are believed to have originated in India. Then, in the eighth century, King Sronstan Gampo invited physicians from all over Asia to share their healing practices at what was probably the world's first international medical conference, which established Tibet as the holistic medical capitol of ancient Asia.

Sachs highlights the pertinent aspects of this eight-fold healing tradition, which includes diagnosis, lifestyle changes, nutrition, and both physical and meditative exercises. He points out that lifestyle changes are the least invasive of the therapies and therefore the most important. Upon diagnosis, a Tibetan physician will first look to diet and exercise to affect a change in a patient's condition. The diagnosis is based on a patient's physical characteristics much like Indian Ayurveda. The three physiological types are then subdivided by personality profiles thus formulating six constitutional types. Sachs includes self-evaluation tests then outlines the basic nutritional practices associated with each of the six types. Next, he examines exercise, which centers on Tibetan tai chi and chi kung, rejuvenation exercises, Yantra yoga and Kum Nye, the integration of mind and body, all considered integral to a well-rounded healing program. After instigating the various lifestyle changes, the Tibetan physician may then precipitate healing through Len Nga, a powerful detoxification and rejuvenation therapy similar to Indian Pancha Karma.

The one reservation I have is that Sachs likens the Tibetan practices to macrobiotics and alludes to several macrobiotic practitioners and their works. Although somewhat benign for healthy types, macrobiotics has never been independently confirmed as a realistic therapy for the seriously ill. I would be inclined to say that Tibetan practices have more in common with Indian Ayurveda rather than macrobiotics. Nevertheless, I highly recommend this work for both lay persons and health practitioners alike who would like to expand their horizons and add to their knowledge of alternative therapies.