Two thousand years ago the indigenous people of Tibet had a traditional medical system which was closely connected to their native spiritual system. They use an ancient form of medicine known as Gso-wa Rig-pa or "The Knowledge of Healing" whose origins are believed to be based on the teachings of the Buddha.

Tibetan medicine has existed in its present form for over one thousand years. Over several centuries, medical knowledge was incorporated from the Indian Ayurveda, the Chinese system, and the medical systems of Hellenic Greece and Persia. In addition, this system incorporated the Buddhist thought.

In Buddhist thought, all suffering and hence all illness, is caused by attachment, anger and ignorance, known as the 'Three Interior Poisons'. The physical manifestation of the 'Three Poisons' assume the form of three humors which are rLung (pronounced loong), mKhris-pa and Bad-kan. In English these are generally translated as wind, bile and phlegm. When they are in harmony, they maintain well being, but when they are disturbed or out of harmony, they are the cause of illness. Desire corresponds to disharmony of rlung (wind). Some symptoms of rlung disorder are frothy urine, a rough, dry tongue or a "jumpy" pulse. Hatred corresponds to disharmony of bile. Some symptoms of bile disorder include the presence of thick or yellowish-red urine, thick, yellowish fur on the tongue or a "full" pulse. Ignorance causes phlegm disorders. The urine is odorless, thin and whitish, and the pulse is "sluggish or heavy". Furthermore, the Tibetan Buddhist believes that karma (the law of cause and effect) from one's previous incarnations can also be responsible for our illnesses in our present experience.Ignorance generates other negative states of mind such as desire, hatred, jealousy and pride, which also contribute to our suffering.

Understanding one's emotions is an essential part of the Buddhist journey to full awakening and freedom from unwanted conditions of all sorts. However, since most of us have very little ability to work with our emotional energies, medicines and other remedies are required. Treatment can include consultations on lifestyle and diet, recommendations of mantras and meditation, moxibustion (burning of the herb mugwort), the use of supplements and massage with specially formulated herbal oils and occasionally, acupuncture.

The ideal image of a healer in Tibetan medicine, is that of "a man of noble character, capable of immediately making the right diagnosis of a patient's illness, without any examination or the least assistance" (Burang, p. 12). Needless to say, such physicians are quite rare. Consequently, before a physician acquires credibility, he must train at least twenty years in the   tradition.

Tibetan medicine is a holistic tradition, and a lasting cure can only take place when the whole psychosocial environment of the patient is accounted for, superficial methods which consider only the outward symptoms of illness are frowned upon. Consequently, Tibetan medicine is increasingly gaining recognition in the West as particularly effective for patients with chronic diseases such as hepatitis, certain kinds of mental illness, ulcers, paralysis, gall stones, kidney stones, and arthritis. Tibetans look at well-being as a consequence of three integrated types of medical practices: secular therapies, such as medicine, diet, surgery, spiritual cures where Buddha is the Absolute healer and the Dharma, or teachings of Sakyamuni, the "King of Medicine."

The Tibetan physician focuses his attention on spiritual factors even in the treatment of the simplest illnesses and regards medicine and medical instruments as holy objects. Even the pharmaceuticals, which are mixtures of vegetable, animal and mineral compounds, are prepared with meticulous attention to religious ritual. For example, after the Tibetan physician gathers dozens of different ingredients that go into the making of the single small pill, he performs a meditative ritual.