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Stress in
psychology and biology, any strain or interference that disturbs the
functioning of an organism. The human being responds to physical and
psychological stress with a combination of psychic and physiological
defenses. If the stress is too powerful, or the defenses inadequate, a
psychosomatic or other mental disorder may result. Stress
is an unavoidable effect of living and is an especially complex phenomenon
in modern technological society. There is little doubt that an
individual's success or failure in controlling potentially stressful
situations can have a profound effect on his ability to function. The
ability to "cope" with stress has figured prominently in
psychosomatic research. Researchers have reported a statistical link
between coronary heart disease and individuals exhibiting stressful
behavioral patterns designated "Type A." These patterns are
reflected in a style of life characterized by impatience and a sense of
time urgency, hard-driving competitiveness, and preoccupation with
vocational and related deadlines. Various
strategies have been successful in treating psychological and
physiological stress. Moderate stress may be relieved by exercise and any
type of meditation (e.g., yoga or Oriental meditative
forms). Severe stress may require psychotherapy to uncover and work
through the underlying causes. A form of behaviour therapy known as
biofeedback enables the patient to become more aware of internal processes
and thereby gain some control over bodily reactions to stress. Sometimes,
a change of environment or living situation may produce therapeutic
results. Ayurvedic
medicine & Yoga: Ayurvedic
medicine is an example of a well-organized system of traditional health
care, both preventive and curative, that is widely practiced in parts of
Asia. Ayurvedic medicine has a long tradition behind it, having
originated in India perhaps as long as 3,000 years ago. It is still a
favoured form of health care in large parts of the Eastern world,
especially in India, where a large percentage of the population use this
system exclusively or combined with modern medicine. The Indian Medical
Council was set up in 1971 by the Indian government to establish
maintenance of standards for undergraduate and postgraduate education. It
establishes suitable qualifications in Indian medicine and recognizes
various forms of traditional practice including Ayurvedic, Unani,
and Siddha. Projects have been undertaken to integrate the indigenous
Indian and Western forms of medicine. Most Ayurvedic practitioners
work in rural areas, providing health care to at least 500,000,000 people
in India alone. They therefore represent a major force for primary health
care, and their training and deployment are important to the government of
India. Like
scientific medicine, Ayurvedic medicine has both preventive and
curative aspects. The preventive component emphasizes the need for a
strict code of personal and social hygiene, the details of which depend
upon individual, climatic, and environmental needs. Bodily exercises, the
use of herbal preparations, and Yoga form a part of the remedial
measures. The curative aspects of Ayurvedic medicine involves the
use of herbal medicines, external preparations, physiotherapy, and diet.
It is a principle of Ayurvedic medicine that the preventive and
therapeutic measures be adapted to the personal requirements of each
patient. Yogacara (Sanskrit:
"Practice of Yoga [Union]"), also called VIJÑANAVADA
("Doctrine of Consciousness"), an important idealistic school of
Mahayana Buddhism. Yogacara attacked both the complete realism of
Theravada Buddhism and the provisional practical realism of the Madhyamika
school of Mahayana Buddhism. The name of the school is derived from the
title of an important 4th- or 5th-century text of the school, the Yogacarabhumi-sastra
("The Science of the Stages of Yoga Practice"). The
other name of the school, Vijñanavada, is more descriptive of its
philosophical position, which is that the reality a human being perceives
does not exist, any more than do the images called up by a monk in
meditation. Only the consciousness that one has of the momentary
interconnected events (dharmas) that make up the cosmic flux can be said
to exist. Consciousness, however, also clearly discerns in these so-called
unreal events consistent patterns of continuity and regularity; in order
to explain this order in which only chaos really could prevail, the school
developed the tenet of the alaya-vijñana, or "storage
consciousness." Sense perceptions are ordered as coherent and regular
by a store of consciousness, of which one is consciously unaware. Sense
impressions produce certain configurations (samskaras) in this unconscious
that "perfume" later impressions so that they appear consistent
and regular. Each being possesses this storage consciousness, which thus
becomes a kind of collective consciousness that orders human perceptions
of the world, though this world does not exist. This doctrine was
cheerfully attacked by the adherents of the Madhyamika school of Mahayana
Buddhism, who pointed out the obvious logical difficulties of such a
tenet. Apart
from human consciousness, another principle was accepted as real, the
so-called suchness (tathata), which was the equivalent of the void
(sunya) of the Madhyamika school. The
school emerged in India about the 2nd century AD but had its period of
greatest productivity in the 4th century, during the time of Asanga
and Vasubandha. Following them, the school divided into two branches, the Agamanusarino
Vijñanavadinah ("Vijñanavada School of the Scriptural
Tradition") and the Nyayanusarino Vijñanavadinah
("Vijñanavada School of the Logical Tradition"), the latter
subschool postulating the views of the logician Dignaga (c. AD
480-540) and his successor, Dharmakirti (c. AD 600-660). The
teachings of the Yogacara school were introduced into China by the
7th-century monk-traveler Hsüan-tsang and formed the basis of the
Fa-hsiang school founded by Hsüan-tsang's pupil K'uei-chi. Because of its
idealistic content it is also called Wei-shih ("Ideation Only").
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