Zhud shi badmaev. Badmaev Petr Alexandrovich

The triumph of chemical science The time in which we live can probably be called the era of food additives. Whatever product you take, on almost every label there are letters E lined up in orderly rows and incomprehensible indices next to them. What is this "E"? What terrible secrets are hidden behind

The system of medical science in Tibet is set out in the manual on practical medicine and surgery “Zhud-shi”. This science developed more than a thousand years ago certain views on the healthy and sick human body, on methods of recognizing ailments (examination, palpation and correct questions), on food and drink, on lifestyle, on methods of treatment and medicine, on the environment, on various devices necessary for a healthy and sick person, and for surgical treatment methods with instruments specially adapted for this. These specific views were the result of a comprehensive study of human life - from the moment of conception to the last moment of his earthly existence.

Studying human life and comparing it with the life of the organic world, the medical science of Tibet came to the conclusion that life should be called expedient independent activity in the organic world in general and in the human body in particular, aimed at self-preservation and caused by the manifestation of a special force.

This expedient independent activity in organisms, aimed at their self-preservation, during the entire period of existence requires continuous income and expenditure. The first, in its significance in the organic world, should be considered the cause of life, and the second – its consequence. Inflow and outflow cause the following phenomena in the living unit: perception, assimilation, absorption, assimilation, excretion and separation, activity of the six senses and mental and physical activity. These phenomena can only exist under known conditions and materials, such as: heat-light, space, air, water and solids from the soil.

All these conditions and materials are necessary to maintain the vitality of a living unit, in which heat production is one of the important life processes. Its own heat production is obviously not enough for the vitality of the organism, for the organism, placed outside the influence of earthly and solar heat, dies from freezing, just as it dies from the influence of excessively high temperature. Just as there is no heat-light without a special kind of movement, so movement is impossible without a certain space, which in the medical science of Tibet is usually called living space, because life is impossible without space; it is impossible without air, which simultaneously plays a role both in heat production and in delaying the production of heat above the limits of the vital norm under the influence of water and solids from the soil. Consequently, an organism deprived of light, space, air, water, solid substances from the soil, as well as heat, dies; in the same way, the body dies from the accumulation of these substances in it above certain limits.

Obviously, the manifestation of life is possible only with a special combination and influence on each other of heat-light, space, air, water and solids from the soil.

And under what circumstances, proportions, conditions and assistance life arises - this constitutes the mystery that the inquisitive minds of thinkers and physicians around the world are trying to comprehend.

Representatives of Tibetan medical science are inclined to think that these five necessities of the organic world could give life in a special kind of combination, but in the body they are individually animated and have a certain amount and a limiting age of vitality. They derived this concept from the fact that continuous inflow and outflow is certainly associated with the manifestation of life. In the parish, air, water and solid substances from the soil only replenish the consumption while being subject to the completely vital processes of the body: for example, the air received by the openings of the nose and mouth begins to change physically and vitally in them, as if processed - digested in the inhalation pathways, absorbed and , likened, is assimilated by that animated air that forms part of the body, and thus replenishes the consumption of animated air in the body produced by the latter.

The same role in the arrival and consumption of a living unit is played by water, solid substances from the soil, heat-light and space.

According to the concepts of the medical science of Tibet, these five needs of the body, making up the structure of organic matter, at the same time are themselves living participants in the expedient independent activity of the body: some of them undergo special changes in order to serve as material for maintaining the vitality of living participants in the body, others are its necessary conditions.

European scientists, having improved tools and methods for studying the organic world, came to the following conclusion: the simplest organism that can be studied is a mucus-like substance with a dark spot inside and a speck inside the spot - protoplasm with a nucleus and nucleolus, i.e. the simplest cell.

This simplest substance, studied by representatives of European science, most clearly confirms the thoughts of representatives of the medical science of Tibet that for self-preservation the vital processes mentioned above regarding heat-light, space, air, water and solid substances from the soil must be found in it.

The following is said about heat-light, about space, about air, about water and about solid substances from the soil: heat and light serve as sources that support the innate energy of vital living warmth in the body, necessary for its growth, and, in addition, thanks to light, parts of the body acquire their characteristic color; under the influence of light, mainly the visual apparatus develops with all its inherent vital functions.

It has long been known that the eyes of animals living in the dark atrophy, and that the organ of vision of humans and animals improves only after they are born into the world.

The splitting and division of particles of tissues and organs, the formation of cavities, crevices, holes and channels in the body, the development of the auditory and vocal organs with all their inherent vital functions is possible only with the existence of space.

Air serves as a source of respiration; under its direct influence the skin develops with all its vital functions and, in particular, the senses of touch and sensation.

Water serves as the source of all fluids in the body, blood tissue is especially rich in it; with the participation of water, mainly the organ of taste develops with all its vital functions.

According to Foster, to obtain a taste sensation it is necessary that the flavoring substance be present in dissolved form.

The embryo receives its foundation from the soil (from the earth), since bone tissue and muscles are extremely rich in substances contained in the soil.

According to European scientists, the body contains substances that make up the soil, such as: phosphorus, chlorine, sulfur, fluorine, potassium, sodium, calcium, magnesium, silicon, manganese, iron; There is phosphate of lime in the bones, and potassium salts in the muscles. According to “Chzhud-shi”, under the influence of substances contained in the soil, mainly the olfactory organ develops with all its inherent vital functions, since the soil is predominantly rich in various kinds of odorous substances (i.e. the development and functioning of the olfactory organ is possible only due to the presence of odorous substances, without which olfactory sensations cannot exist).

Odorous particles, says Foster, suspended in the inhaled air, passing through the lower nasal cavities, spread to the upper nasal chambers and, falling on the olfactory epithelium, cause impulses that, ascending to the brain, determine the formation of olfactory sensations.

The reproduction of a new individual, says the “Chzhud-shi,” is possible when the vital functions of the spheres of both sexes, on which the continuation of the race depends, have reached full development. Only under this condition is it possible for the appearance and further development of the embryo in the container intended for it by nature.

Petr Aleksandrovich Badmaev

Tibetan medicine

provided by the copyright holder http://litres.ru/

“P.A. Badmaev “Tibetan medicine: the main guide to the medical science of Tibet Zhud-shi.” Medicine for You Series: Phoenix; Rostov-on-Don; 2004

ISBN 5-222-04458-0

annotation

One of the best books in the world dedicated to the medical science of Tibet. The outstanding Russian doctor and scientist Pyotr Aleksandrovich Badmaev not only researched and translated the classic Tibetan medical treatise “Zhud-shi”, but was able to present the foundations of the medical science of Tibet in a form accessible to Western readers, which no one had been able to do before. Thanks to this wonderful book, we have the opportunity to plunge into the world of the wisdom of the ancient sages and touch the main values ​​of human existence.

Petr Aleksandrovich Badmaev

Tibetan medicine

The main guide to the medical science of Tibet Zhud-shi

Preface

Tibetan schematic representation of two trees; the first symbolizes the state of a healthy person (in Tibetan “nambar ma-zhurba”), and the second - a person who has an eating disorder (in Tibetan “nambar zhurba”).

India, Tibet, Kukunor, the northwestern part of China, Mongolia, the southeastern part of Turkestan, the Buryat and Kalmyk steppes are the cradle and arena of activity of representatives of the medical science of Tibet. The peoples of these countries, although for thousands of years they have been using its services for their ailments and treat it with complete trust and respect, are not yet aware of the great importance of this science for humanity due to numerous conditions that have hampered their general development and caused their backwardness from other cultural peoples.

This backwardness, of course, depends on the leaders of the peoples inhabiting the listed countries. The leaders of the Buddhist-Lamaist East are lamas (clergy - monks). Many of the lamas take on the role of doctors, since medical science is one of the branches of knowledge studied by lamas in their monasteries or from individuals considered experts in this science. There are very few lamas who study medical science in its entirety in the entire Lamaistic East. But there are an extremely large number of lamas who are not familiar with the basics of medical science, but who heal according to an established recipe and according to “tarni”.

“Tarni” is a whole extensive section of Buddhist-Lamaist literature, which contains the doctrine of the phenomena of spiritualism, hypnosis, clairvoyance, spells with known formulas, etc. Numerous healing lamas are not seriously familiar with this doctrine, but only use its spell formulas and ritual side to achieve their goals. The ritual side of "tarni" is often extremely crude and can easily seem like magic tricks and a crude form of deception.

In accordance with the spirit of the Buddhist-Lamaist teachings, Gelung lamas, i.e. lamas who have taken a vow of chastity - in the broadest sense of the word - do not have the right to study medical science, since they take a vow not to even be under the same roof with a woman . If a Gelung Lama wishes to engage in medical science, which requires him to study and treat not only men, but also women, then he must transfer to another person for the entire time he is a doctor the vow of chastity he took upon initiation into the Gelungs.

In the Buddhist-Lamaist East, the people consider their best lamas to be the successors of the Buddha and place them above the doctor lamas, since the former sacredly guard the spirit of the Buddhist-Lamaist teaching; That is why very few among the Gelung Lamas devote themselves to the study of medical science. The rest of the lamas, as stated above, relate to it only superficially.

As for those lamas whose services are used by the masses, they practice healing only according to an established recipe and according to “tarni”. These lamas are not familiar with Buddhism, or with medical science, or with “tarni” and in their development they come close to the masses of the people, they know their needs and requirements and know how to exploit their ignorance. Persons interested in the Buddhist-Lamaistic East and wishing to study this world always come across lamas of the latter category, who, of course, will not admit their ignorance. It is almost impossible to meet a lama of the first category, firstly, because of their small number, secondly, because of their modesty and, thirdly, because of the burdensome nature of their activities.

The first issue of the book “Zhud-shi” convinced me that only those who used its services are interested in this science. Many of the intelligentsia who had contact with Tibetan medicine and several doctors read this book, learned its meaning and approached me with various questions. Therefore, I decided, in the introduction to the new revised translation of “Chzhud-shi” printed here, to acquaint everyone who wants to take a more conscious approach to the medical science of Tibet with its basic views and its various branches. This information is presented in “Chzhud-shi” in a concise form and can be useful both to a doctor in his practical activities, and to people who are accustomed to take a meaningful approach to their health and their ailments.

I had to study the medical science of Tibet under the guidance of my brother, a famous expert in this science, who studied with Buryat, Mongolian and Tibetan lamas. After the death of my brother, I continued this study under the guidance of the first doctors in the Buryat steppes and supplemented my knowledge with information communicated to me by the best experts in this science. The latter came to St. Petersburg almost every year for more than twenty years and each time lived with me for at least six months, giving me their instructions and advice.

Classes at the St. Petersburg University at the Faculty of Oriental Languages ​​and, mainly, at the Medical-Surgical Academy gave me the opportunity to achieve some results in translating the work “Zhud-shi”, which served as the material for this work. At the same time, one cannot fail to mention that it is very difficult to establish terminology that would correspond to the meaning of the original and would be understandable to people accustomed to European medical terms.

You need to know that Tibetan medical literature is extremely extensive and deals with various issues in the life of an individual, family, society and state. Many works are inaccessible due to their rarity and the impossibility of getting to remote Western Tibet not only for private individuals, but even for wealthy Mongol-Buryat Buddhist monasteries. But, thanks to acquaintances in the East, I manage to obtain rare books, medicines and other items necessary for a full study of Tibetan medicine, although I had to wait for decades for them. Genuine works on medicine, anatomy, physiology, embryology, zoology, botany and mineralogy, surgical instruments and various medicines, as well as drawings can only be acquired with the help of knowledgeable people, who are not often found in Tibet and its adjacent areas.

These circumstances are an obstacle to familiarizing European readers with the results of the work of entire generations of doctors who worked in the depths of Asia for many centuries in the field of medical science in order to alleviate the physical and mental ailments of mankind.

The system of humble workers of medical science, developed twenty centuries ago, can still be called terra incognita for the European world. Therefore, one can hope that the presentation of the “Chzhud-shi” system will be met with very understandable interest. Moreover, people who have already become familiar with this work, although separated from each other by time and distance, unanimously claim that “Zhud-shi” is considered the main guide to Tibetan medical science. This, as explained in detail below, was asserted by: Reman in 1811, Choma De-Curez in 1820, Archbishop Neal in I860, Wise in 1867 and A.A. Badmaev, too, in the sixties of the 20th century - and all the attention of these persons focused precisely on “Chzhud-shi”, despite the fact that some of the mentioned scientists studied Tibetan medical science in the Buryat steppes of Transbaikalia, others - in India and Kashmir.

It must be added that the vast area of ​​medicine - its history - needs to be replenished, since the system set out in “Chzhud-shi” was still unknown in Europe, and the Highest command on the translation of “Chzhud-shi” into Russian and The publication of this work at the expense of the reserve funds of the War Ministry took place on June 1, 1860.

P. Badmaev

Tibetan schematic representation of two trees: the first symbolizes food substances (in Tibetan “sai”), and the second - a way of life (in Tibetan “jod”).

Fundamentals of medical science in Tibet

Introduction

The system of medical science in Tibet is set out in the manual on practical medicine and surgery “Zhud-shi”. This science developed more than a thousand years ago certain views on the healthy and sick human body, on methods of recognizing ailments (examination, palpation and correct questions), on food and drink, on lifestyle, on methods of treatment and medicine, on the environment, on various devices necessary for a healthy and sick person, and for surgical treatment methods with instruments specially adapted for this. These specific views were the result of a comprehensive study of human life - from the moment of conception to the last moment of his earthly existence.

Studying human life and comparing it with the life of the organic world, the medical science of Tibet came to the conclusion that life should be called expedient independent activity in the organic world in general and in the human body in particular, aimed at self-preservation and caused by the manifestation of a special force.

This expedient independent activity in organisms, aimed at their self-preservation, during the entire period of existence requires continuous income and expenditure. The first, in its significance in the organic world, should be considered the cause of life, and the second – its consequence. Inflow and outflow cause the following phenomena in the living unit: perception, assimilation, absorption, assimilation, excretion and separation, activity of the six senses and mental and physical activity. These phenomena can only exist under known conditions and materials, such as: heat-light, space, air, water and solids from the soil.

All these conditions and materials are necessary to maintain the vitality of a living unit, in which heat production is one of the important life processes. Its own heat production is obviously not enough for the vitality of the organism, for the organism, placed outside the influence of earthly and solar heat, dies from freezing, just as it dies from the influence of excessively high temperature. Just as there is no heat-light without a special kind of movement, so movement is impossible without a certain space, which in the medical science of Tibet is usually called living space, because life is impossible without space; it is impossible without air, which simultaneously plays a role both in heat production and in delaying the production of heat above the limits of the vital norm under the influence of water and solids from the soil. Consequently, an organism deprived of light, space, air, water, solid substances from the soil, as well as heat, dies; in the same way, the body dies from the accumulation of these substances in it above certain limits.

Obviously, the manifestation of life is possible only with a special combination and influence on each other of heat-light, space, air, water and solids from the soil.

And under what circumstances, proportions, conditions and assistance life arises - this constitutes the mystery that the inquisitive minds of thinkers and physicians around the world are trying to comprehend.

Representatives of Tibetan medical science are inclined to think that these five necessities of the organic world could give life in a special kind of combination, but in the body they are individually animated and have a certain amount and a limiting age of vitality. They derived this concept from the fact that continuous inflow and outflow is certainly associated with the manifestation of life. In the parish, air, water and solid substances from the soil only replenish the consumption while being subject to the completely vital processes of the body: for example, the air received by the openings of the nose and mouth begins to change physically and vitally in them, as if processed - digested in the inhalation pathways, absorbed and , likened, is assimilated by that animated air that forms part of the body, and thus replenishes the consumption of animated air in the body produced by the latter.

The same role in the arrival and consumption of a living unit is played by water, solid substances from the soil, heat-light and space.

According to the concepts of the medical science of Tibet, these five needs of the body, making up the structure of organic matter, at the same time are themselves living participants in the expedient independent activity of the body: some of them undergo special changes in order to serve as material for maintaining the vitality of living participants in the body, others are its necessary conditions.

European scientists, having improved tools and methods for studying the organic world, came to the following conclusion: the simplest organism that can be studied is a mucus-like substance with a dark spot inside and a speck inside the spot - protoplasm with a nucleus and nucleolus, i.e. the simplest cell.

This simplest substance, studied by representatives of European science, most clearly confirms the thoughts of representatives of the medical science of Tibet that for self-preservation the vital processes mentioned above regarding heat-light, space, air, water and solid substances from the soil must be found in it.

The following is said about heat-light, about space, about air, about water and about solid substances from the soil: heat and light serve as sources that support the innate energy of vital living warmth in the body, necessary for its growth, and, in addition, thanks to light, parts of the body acquire their characteristic color; under the influence of light, mainly the visual apparatus develops with all its inherent vital functions.

It has long been known that the eyes of animals living in the dark atrophy, and that the organ of vision of humans and animals improves only after they are born into the world.

The splitting and division of particles of tissues and organs, the formation of cavities, crevices, holes and channels in the body, the development of the auditory and vocal organs with all their inherent vital functions is possible only with the existence of space.

Air serves as a source of respiration; under its direct influence the skin develops with all its vital functions and, in particular, the senses of touch and sensation.

Water serves as the source of all fluids in the body, blood tissue is especially rich in it; with the participation of water, mainly the organ of taste develops with all its vital functions.

According to Foster, to obtain a taste sensation it is necessary that the flavoring substance be present in dissolved form.

The embryo receives its foundation from the soil (from the earth), since bone tissue and muscles are extremely rich in substances contained in the soil.

According to European scientists, the body contains substances that make up the soil, such as: phosphorus, chlorine, sulfur, fluorine, potassium, sodium, calcium, magnesium, silicon, manganese, iron; in the bones there is phosphate of lime, in the muscles there are potassium salts. According to “Chzhud-shi”, under the influence of substances contained in the soil, mainly the olfactory organ develops with all its characteristic vital functions, since the soil is predominantly rich in various kinds of odorous substances (i.e., the development and functioning of the olfactory organ is possible only due to the presence of odorous substances, without which olfactory sensations cannot exist).

Odorous particles, says Foster, suspended in the inhaled air, passing through the lower nasal cavities, spread to the upper nasal chambers and, falling on the olfactory epithelium, cause impulses that, ascending to the brain, determine the formation of olfactory sensations.

The reproduction of a new individual, says the “Chzhud-shi,” is possible when the vital functions of the spheres of both sexes, on which the continuation of the race depends, have reached full development. Only under this condition is it possible for the appearance and further development of the embryo in the container intended for it by nature.

"Chzhud-shi" teaches that sperma should be white, heavy, pleasant to the taste and secreted in copious quantities; The menstrua of a healthy individual is similar to the blood of a rabbit and should be easily washed off with plain water, without leaving behind stains. Fertilization is possible only when the healthy sperm of the father is retained in the uteri cavity while satisfying the natural feeling, after which the body feels a pleasant calm. The father's sperm hereditarily transmits to the embryo the bone and nervous systems, the brain and spinal cord; mother's blood - the rest of the body, mainly muscles, blood, heart, lungs, liver, spleen, kidneys, alimentary canal, genitourinary system, etc.

As the embryo develops, all six senses improve.

Tso-zhed-shonnu (Hippocrates of Tibetan medicine) and his followers were not familiar with spermatozoa and eggs (ovula). Spermatozoa became known in Europe at the end of the 17th century thanks to Leeuwenhoek, and ovula was discovered by Baer only at the beginning of the last century. But Tibetan doctors carefully studied the seminal fluid and menstrua, on the condition of which the viability of the seminal filaments and ovula undoubtedly depends.

Although the Tibetan doctors were not aware of the spermatozoa, they knew that fertilization could only occur if a healthy seed was retained in the uteri cavity for a certain period.

According to research by European scientists, fertilization is possible when a living seminal body penetrates into a living egg.

Followers of Tso-zhed-shonnu describe which part of the body is transmitted to the fetus hereditarily from the father and which part from the mother. Although we do not know whether there are indications of this in European literature, we must assume that the father’s matter (through the spermatozoa) and the mother’s matter (through the ovula) must take part in the structure of the developing embryo.

If you pay attention to the organs and tissues that, according to the description of Tibetan doctors, are inherited from the father, you will notice that they correspond to tissues and organs that develop from the outer, i.e., nerve-horny, and from part of the middle germ layers, and the organs and tissues transmitted hereditarily by the mother correspond to the tissues and organs developing from the internal, i.e., intestinal glandular, and from part of the middle layer.

The appearance of natural feeling in humans and animals, according to Chzhud-shi, coincides with the beginning of their full physical development. In women, this period begins with the appearance of menstrua. The blood secreted during this period, according to “Chzhud-shi”, is dark in color and completely liquid; it seeps into the uterine cavity from the branches of two large blood vessels embedded in it (arteriae uterinae and spermaticae internae). Tibetan doctors believe that the release of menstrua depends on the normal state of perception, assimilation, absorption, assimilation, removal, purification, and consumption of air in the body, since the neuromuscular system uteri and, in general, the entire neuromuscular system function only with correct perception, assimilation, absorption, assimilation, removal-purification-consumption of air. Menstrua appears from the uteri for three days, and this occurs once every lunar month. The appearance of menstrua, according to “Chzhud-shi,” expresses a healthy state of the body and begins at about 12 years and ends at about 50. During the period of menstrua, subjects become weaker, have a tired appearance, and lose the freshness of their face; the chest, lower back, neck and sides become fuller, and the eyelids swell. At the end of menstrua, voluptuous urges and desire ad coitum appear. The stigma of the uterus remains weakened for 12 days.

From fertile coitus "a, which took place in the first three days or on the 11th day after the start of menstruation, one cannot expect male offspring; from coitus"a on days 4, b, 8, 10 and 12, one should, on the contrary, expect exclusively male offspring , and with coitus "e on days 5, 7 and 9 - exclusively female. Just as the badma flower, it is said in “Chzhud-shi,” closes at sunset, so the orificium uteri contracts 12 days after the start of menstruation, and the seed is already does not enter the uterine cavity, and therefore fertilization itself becomes impossible, unless all accidents are excluded. From a fertile coitus, accompanied by abundant eruption of semen, male offspring should be expected, and with abundant menstrual blood, female offspring; the same number of spermae and menstruae contributes to the indifferent development of the sexual sphere of the fetus, either female or male, i.e., a hermaphrodite. If, during fertilization, the division of matter from which the embryo is created occurs, then twins should be expected. From a fruitful coitus between freaks, one should expect the same freaks.

According to “Chzhud-shi”, with a nutritional disorder that depends on a disorder of perception, assimilation, absorption, assimilation, removal-purification-consumption of air, sperma and menstrua acquire a dark color and astringent properties, and clots appear in them. In case of a nutritional disorder, depending on the disorder of the vital processes of bile, they take on a yellowish color and acquire a foul odor and acidic properties; with a nutritional disorder, depending on the disorder of the vital processes of the mucous-serous and lacteal-lymphatic system, they become pale, sticky and sweet in taste, while the energy of vital warmth is weakened; in case of blood nutrition disorders, they decompose; with a joint disorder, depending on the disorder of the vital processes of the mucous-serous and lacteal-lymphatic system and bile, they become viscous and are released in the form of threads; with a joint nutritional disorder, depending on the disorder of perception, assimilation, absorption, assimilation, removal-purification-consumption of air and the vital processes of bile, sperma and menstrua are absent; in case of a nutritional disorder, depending on a disorder of perception, assimilation, absorption, assimilation, removal-purification-consumption of air and the vital processes of bile and the muco-serous and lacteal-lymphatic system, sperma and menstrua acquire an odor characteristic of excrement. With all these eating disorders, fertilization cannot occur.

According to European scientists, the onset of menstruation is associated with a number of general symptoms, which are partly the consequences of vascular irritation, and partly reflex related phenomena. These latter include the temporary swelling and increased sensitivity of the breasts, so often observed during this period, as well as usually increased sexual desire.

At approximately the age of 15, girls' body shapes take on more rounded shapes, their breasts begin to swell and hair appears on the pubic eminence. At this time, the sexual apparatus usually matures, sexual desire begins to manifest itself, and menstrual discharge appears.

According to studies by European scientists, menstrual blood flows from the exposed small blood vessels of the uterus due to deep degeneration of its mucous membrane.

Menstruation repeats monthly, on average on the 26th, 28th day (most often), sometimes on the 27th, 30th. The duration of bleeding is in most cases 4–5 days, but there are also many deviations in this regard.

Every time menstruation appears, they last from 1 to 8, more often from 3 to 5 days. The interval from one period to another is usually 25–28 days.

According to European data, most women in hot climates begin menstruation at 11–14 years of age, in temperate climates at 13–16 years, and in cold climates at 15–18 years.

Menstruation begins between 13–17 years of age and ends at 40–50 years of age.

Puberty is expressed by the appearance of menstrua, which occurs during the period of maturity (between 13–15 years), lasting, according to L. Mayer and Tilt, 30–32 years, i.e. up to 43–47 years.

The 11th and 18th years of life seem to be the extreme limits for the early appearance of menstruation, depending on the influence of climate in different parts of the world. Menstruation usually stops at age 45.

The European scientist says: we chose indications that could be completely relied upon from women who were able to accurately determine both the day of menstruation and the day of coitus." Calculating the time interval between these two moments, Schroeder noticed that at 26 In cases where boys were born, fertile coitus occurred, on average, 8.10 days after the onset of menstruation, and in 29 cases where girls were born, it occurred after 6, 7, 9 days.

Research by European scientists has not yet explained to us the secrets of the birth of children of one sex or another. European scientists say that the sex of the fetus is very likely to depend more on the mother than on the father, and that it is determined at the moment of conception.

According to “Chzhud-shi”, the embryo develops in the uterine cavity, feeding with the help of the blood vessels of the umbilical cord connected to the child’s place. The baby's place is connected to the vessels of the uterus and ovaries, due to which continuous growth of the fetus occurs, provided that the mother receives a sufficient amount of nutritional materials.

European doctors say: nutrition of the fetus occurs through endosmosis of metabolism, which occurs in the placenta by bringing the blood of the fetus closer to the blood of the mother.

According to “Chzhud-shi”, over the course of 38 weeks, or 9 lunar months, the embryo changes and develops.

Consequently, according to research by Tibetan doctors, the duration of pregnancy is 38 weeks, 9 lunar months, i.e. 266–277 days.

According to studies by European scientists, the average duration of pregnancy ranges between 265 and 280 days, and most births occur in the 39th and 40th weeks.

Pregnancy lasts from 250 to 260 days.

Tibetan doctors adhered to the generationis theory regarding the development of the embryo. According to their concepts, fermentation occurs in the embryo, reproduced with the participation of soil, water, air, heat, light and space, due to the combination of the matters of father and mother. This fermentation promotes the gradual development of tissue particles and organs of the embryo.

Meanwhile, in Europe before Wolf, it was assumed that the embryonic rudiment was predestined, that the human embryo contains a huge number of generations of embryos nested within each other in the body of the ancestors since the creation of the world. Therefore, previously there was an opinion that human embryos are ready-made organisms, but in a small form, which should grow and gradually become more complex. For a long time there was a dispute among scientists regarding the meaning of seminal bodies and the female egg. The school of spermatists, or animalculists, took the seed filaments for embryos, and the school of ovists argued that the embryos are in a small form in the egg and that the seed entering the egg during fertilization constitutes only nutritional material for the embryo. Until the middle of the 18th century, these two schools of theoriae evolutionis carried on a fruitless dispute. Only Gaspar Friedrich Wolf (academician, born in 1733 in Berlin, died in 1794 in St. Petersburg) rebelled against the theory of evolutionis in his two main works: Theoria generationis (1759) and De formatione intestinorum (1768–1769), and proved in fact, by observations, that the embryo gradually arises and forms in the egg.

Thus, what was known to the doctors of the East back in the 4th century BC. e., Europeans learned only at the end of the 18th century.

Anatomy is such an important branch of medical science in Tibet that without knowledge of it, the emergence of a harmonious system of this science was impossible. There is no separate literature on anatomy, and anatomical information is scattered across different departments of medical science. Here we introduce the reader to the anatomical information contained only in the composition of “Chzhud-shi” and in the explanations to it.

Anatomical information is presented in the following order: 1) head region (caput), 2) neck region (collum), 3) torso region (truncus), 4) upper limbs (extremitates superiores) and 5) lower limbs (extremitates inferiores)

All these areas are interconnected: 1) by the skeletal system, 2) by the muscle system, 3) by the nerve and circulatory system, 4) by the system of dense and cavity-bearing organs, 5) by the uniformity of life processes occurring in all these areas.

Skeletal system (ossa).

Bones of the skull (ossa cranii): 1) frontal bone (os frontis), 2) eye bones (ossa orbitae), 3) nasal bones (ossa nasalia), 4) palatine and zygomatic bones (ossa palatina s. zigomatica), 5) upper and lower jaws with 32 teeth and the same number of tooth beds (ossa maxilaria, mandibularia), 6) two parietal bones (ossa parietalia s. bregmatis), 7) two temporal bones (ossa temporum), 8) occipital bone (os occipitis ) and 9) the bone of the base of the skull, which includes two vertebrae: the atlas and the epistropheus.

These 9 bone areas of the head, 5 cervical vertebrae and 1 hyoid bone, 50 bones of the upper limb, 8 bones of the palm are taken as one bone, 12 thoracic vertebrae for 24 ribs, sternum, 5 lumbar, 5 sacral and 3 caudal vertebrae, 50 bones of the lower limbs, the wrist bone is considered one bone, 2 pelvic bones.

Some doctors believe that there are 360 ​​bones in the human body, others - 365 bones. The author of the book “Mei-bo Shallun” counts 100 skull bones alone.

The 360 ​​bones of the human body are counted in the following order: 4 bones of the cranial vault, 2 bones of the lower and upper jaw, 32 teeth and 32 beds for them, 20 bones, starting with the temporal bone and including the hyoid bone, 4 orbital bones, 50 bones of the upper limb, counting 8 palm bones as one, 2 shoulder blades and 2 clavicles, 8 bones in the occipital region, 32 vertebrae, 64 transverse processes, 32 spinous processes, 26 ribs, counting the cartilaginous elongation of the transverse processes of the 1st lumbar vertebra as a rib, and 50 bones lower limb - a total of 360.

Followers of “Zhud-shi” describe seven different shapes of the skull: 1) the cranial vault (fornix cranii) is oblong-oval, 2) the cranial vault is the same, but with a special convexity at the back, below the crown, 3) the cranial vault is even and flat, 4) the cranial vault is quadrangular in shape, 5) the cranial vault is spherical, 6) the cranial vault is flattened at the back and front, and 7) the vault is flat on top, and flattened in front, behind and on the sides.

The first form of the skull contains a brain that has the same density as muscles, i.e. the brain contains as much fluid as muscles, the brain of the second form contains as much fluid as butter, the third - as much as honeycomb, the fourth - as much as cottage cheese, the fifth - as much curdled milk , the sixth - how much milk and the seventh - has the mass of liquid.

The first shape of the skull indicates a change in the perception, assimilation, absorption, assimilation, removal, purification, and consumption of air in the body. The second is to change the life processes of bile. The third is to change the life processes of the mucous-serous and lacteal-lymphatic system. The fourth is to change the joint life processes of perception, assimilation, absorption, assimilation, removal, purification, and consumption of air and bile. The fifth is to change the joint life processes of bile, mucoserous and lacteal-lymphatic systems. The sixth is to change the joint life processes of perception, assimilation, absorption, assimilation, removal-purification-consumption of air, muco-serous and lacteal-lymphatic systems. Finally, the seventh – to change all three life processes in the body.

In general, the vital activity of the brain, according to research cited in “Chzhud-shi,” exclusively depends on the amount of fluid in the brain; neither weight, nor size, nor the convolutions of the brain are of particular importance; The denser the very essence of the brain and the less fluid in the brain, the more energetically its fruitful activity is manifested.

According to these seven forms, starting with the first, the strength of the skull, the nutrition of the periosteum, muscles and skin, blood vessels and nerves, the manifestation of mental and physical activity and the six senses become increasingly weakened, and the difficulty of curing all kinds of nutritional disorders in the head region gradually increases.

The spherical shape of the skull, black, all-observing eyes, a prominent nose, moderate separation of the secretions of the eyes and nose, a firm gait, absence of fear, absent-mindedness, vomiting, stuttering and loss of consciousness in case of head injuries indicate the quality of the first four forms of the skull. The opposite phenomena indicate the quality of the last three forms of the skull.

Cranial bones are divided into three types: male, female and neuter bones.

The cranial bones, in addition, also differ in location: the central part, the lateral part and the edges of the bones (sutures suturae).

Male bones are smooth, thick, strong and contain little diploe.

Feminine bones are softer than male bones, and the diploe in them is evenly distributed.

Bones of the neuter kind are loose in structure and have a lot of diploe.

If along a line drawn in the middle of the frontal bone (os frontis), along the sagittal suture (margo sagittalis) and in the middle of the ossis occipitalis, measure in both directions a distance equal in width to 4 of your own fingers, then the bone substance located here is thick, strong, fragile , has a lot of diploe; further 4 fingers approximately along the line margo temporalis - diploe and bone substance, which is softer here than in the previous area, are located evenly. In the remaining bones - ossa temporum, the lower part of the ossis occipitalis - the bone substance is thin, strong, fragile, with little diploe.

The skull is measured for each subject by the width of its own 4 fingers: the distance from the upper orbital margins (margines supra orbitales) to the hair is equal to the width of 4 of its own fingers, exactly the same distance from the hair to the middle of the fontanel, from the fontanel to the parietal hole (foramen parietale) , which sometimes does not exist, from the foramen parietale to the middle of the external occipital protuberance (protuberantia occipitalis externa) and, finally, from the occipital protuberance to the foramen occipitale.

In medicine, great importance is attached to the foramen parietale due to the fact that in this area of ​​​​the outer integument of the skull under the skin parts of the external branches of the carotid artery (carotis externae) are anastomosed and the venous plexuses here communicate with the large black blood vessels of the lining of the brain with sinus falsiformis major sen superior, i.e. i.e. with the venous drainage of the dura mater.

In the area of ​​the skull, 4 muscles are of great importance, damage to which entails serious consequences: 1) muscles of the forehead (musculi frontales), 2) muscles of the back of the head (musculi occipitales), 3) tendon muscles of the head, connecting the sutures (suturae), 4) temporal muscles (musculi temporales), which are among the strongest muscles of mastication. Vessels and nerves should be considered as a web covering the entire body. The vessels and nerves of the head include the vessels and nerves of the brain, skeletal system, muscles and skin. The vessels of the brain include: 1) the vessels of the brain itself and its membranes, 2) the internal and external nerves.

The vessels of the meninges include 2 vessels: 1) the terminal branches of the carotid artery, diverging like the veins of tree leaves along the inner surface of the ossis parietalis of the parietal bone, 2) the artery meningea metia sen spinosa, which in the cranial cavity splits into two arteries, branching like a tree along the inner surface of the same bone (ossis parientales), and forms three anastomoses at the intersection of suturae margo coronalis with margo saggitalis, as well as at margo lambdoideus and at foramen parietale. In all these places, the veins of the dura mater communicate with the veins of the outer integument. In addition, in the area of ​​the foramen parietale, the arteries and veins of the muscles, bones, diploe, arteries and veins of the dura mater and brain come into close contact. In general, the suture area is extremely rich in venous blood and arterial anastomoses.

The brain receives nutrition through 4 arteries: two carotid arteries (arteriae carotis internae) and two vertebral arteries (arteriae vertebrales).