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Citizen's choice of preferred system of healthcare as a fundamental human right

Posted on December 2, 2022 at 6:25 AM Comments comments (0)

Abstract

Fundamental rights are preconditions for any human to act with sufficient freedom and to be allowed sufficient choice to realize their potential. The right to indigenous medicine must be recognized as a fundamental human right for indigenous peoples. In accordance with the principles of Evidence-Based Medicine, every citizen should be allowed to benefit from the placebo effect. It constitutes an essential aspect of treatment, which is rightfully theirs on the basis of payment for health care - regardless of whether the payment is made out of pocket, or from public finance. It then follows that, the right of citizens to access the medical system of their choice should be formally acknowledged. That choice should be regarded as a Fundamental Human Right, which should under no circumstance be denied them - not for reasons of scientific prejudice, nor commercial ambition.

 

Keywords: Complementary and alternative medicine; Human rights; UN declaration of indigenous people's medical rights; citizen's rights.

 

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References

The Bill of Rights. Washington D.C: US National Archives and Records Administration; 1986.

Universal Declaration of Human Rights: A standard of achievement. New York, N.Y: United Nations Office of Public Information; 1962.

United Nations General Assembly, Resolution 61/295 on 13 September 2007. Declaration on the Rights of Indigenous Peoples. [last accessed on 2009 Nov 20]. Available from: http://www.un.org/esa/socdev/unpfii/en/drip.html Published on the Internet .

Silberman S. Placebos are Getting More Effective. Drugmakers are Desperate to Know Why. Wired Magazine. 2009. Aug 17, [last accessed 2009 Nov 29]. Available from: http://www.wired.com/medtech/drugs/magazine/17-09/ff_placebo_effect?curr... .

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Ader R. The role of conditioning in pharmacotherapy. In: Harrington A, editor. the Placebo Effect: an Interdisciplinary Exploration. Cambridge, MA: Harvard University Press; 1997.

Hahn RA. The nocebo phenomenon: scope and foundations. In: Harrington A, editor. the Placebo Effect: an Interdisciplinary Exploration. Cambridge, MA: Harvard University Press;

Neumann C. Treating Tibetan refugees in New York City: the healing work of a fellow refugee. J Altern Complement Med. 2003;9:189–91. - PubMed

Bodeker G, Ong C K, Grundy C, Burford G, Shein K. WHO Global Atlas of Traditional, Complementary and Alternative Medicine. Kobe, Japan: World Health Organization - Centre for Health Development; 2005.

Barker Bausell R. Are positive alternative medical therapy trials credible? Evidence from four high impact medical journals. Eval Health Prof. 2009;32(4):349–69. - PubMed

Eisenberg DM, Davis RB, Ettner SL, Appel S, Wilkey S, Van Rompay M, et al. Trends in alternative medicine use in the United States, 1990-1997: results of a follow-up national survey. JAMA. 1998;280:1569–75. - PubMed

Astin JA. Why patients use alternative medicine: results of a national study. JAMA. 1998;279:1548–53. - PubMed 


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The Vedas: The Samhitas of the Rig, Yajur, Sama, and Atharva [single volume, unabridged] Paperback

Posted on November 24, 2022 at 7:15 AM Comments comments (0)


The Vedas: The Samhitas of the Rig, Yajur, Sama, and Atharva [single volume, unabridged] Paperback – 

The present volume is an unabridged compilation of all four Vedas (Rig, White and Black Yajur, Sama and Atharva). Four of the translations are from Ralph Griffith, with the remaining (black yajur) from Arthur Keith. The texts have been proofed and all Sanskrit terms updated and synced between versions. An Index-Dictionary of Sanskrit terms has been published as a second volume: ISBN: 978-1541304079. From the foreword: The Vedas (from the root vid, “to know,” or “divine knowledge”) are the most ancient of all the Hindu scriptures. There were originally three Vedas—the Laws of Manu always speaks of the three, as do the oldest (Mukhya) Upanishads—but a later work called the Atharvaveda has been added to these, to now constitute the fourth. The name Rigveda signifies “Veda of verses,” from rig, a spoken stanza; Samaveda, the “Veda of chants,” from saman, a song or chant; Yajurveda, the “Veda of sacrificial formulas,” from yajus, a sacrificial text. The Atharvaveda derives its name from the sage Atharvan, who is represented as a Prajapati, the edlest son of Brahma, and who is said to have been the first to institute the fire-sacrifices. The complex nature of the Vedas and the array of texts associated with them may be briefly outlined as follows: “The Rig-Veda is the original work, the Yajur-Veda and Sama-Veda in their mantric portions are different arrangements of its hymns for special purposes. The Vedas are divided into two parts, the Mantra and Brahmana. The Mantra part is composed of suktas (hymns in verse); the Brahmana part consists of liturgical, ritualistic, exegetical, and mystic treatises in prose. The Mantra or verse portion is considered more ancient than the prose works; and the books in which the hymns are collected are called samhitas (collections). More or less closely connected with the Brahmanans (and in a few exceptional cases with the Mantra part) are two classes of treatises in prose and verse called Aranyaka and Upanishad. The Vedic writings are again divided into two great divisions, exoteric and esoteric, the former called the karma-kanda (the section of works) and the latter the jnana-kanda (section of wisdom).” (Encyclopedic Theosophical Glossary) The great antiquity of the Vedas is sufficiently proven by the fact that they are written in such an ancient form of Sanskrit, so different from the Sanskrit now used, that there is no other work like them in the literature of this “eldest sister” of all the known languages, as Prof. Max Muller calls it. Only the most learned of the Brahman Pundits can read the Vedas in their original. Furthermore, the Vedas cannot be viewed as singular works by singular authors, but rather as compilations, assembled over a great and unknown period of time. “Almost every hymn or division of a Veda is ascribed to various authors. It is generally believed that these subdivisions were revealed orally to the rishis or sages whose respective names they bear; hence the body of the Veda is known as sruti (what was heard) or divine revelation. The very names of these Vedic sages, such as Vasishtha, Visvamitra, and Narada, all of which belong to men born in far distant ages, shows that millennia must have elapsed between the different dates of their composition.” (Encyclopedic Theosophical Glossary) It is generally agreed that the Vedas were finally arranged and compiled around fourteen centuries before our era; but this interferes in no way with their great antiquity, as they are acknowledged to have been long taught and passed down orally, perhaps for thousands of years, perhaps for far longer, before being finally compiled and recorded (the latter is traditionally said to have occurred on the shores of Lake Manasarovara, beyond the Himalayas).


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