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The Oriental College

Welcome to our site program

The Oriental College offers on-site as well as on line studies. Our goal is to help develop holistic and Chinese medicines and to offer for those who are interested a program which will enrich their own life as well as the lives of others. Our study-guide will be sent to you on request.

Acupuncture fact sheets as a reason to study at the Oriental College:

Acupuncture is more often the therapy of choice for people. Compared to regular medicine it is more solution oriented, and it is overall more cheap as a curative therapy. Reasearch is often done on the basis of handicapped comprehension but proofs nonetheless how acupuncture works and how effective it can be. The link added to this article shows a long list of research being performed and published by the Brittish Acupuncture Counsel.

Although the IOC does not agree with their content models of Chinese medicine persee, it cannot be denied that the English have managed a much better organisation then the Dutch in their care for clients and students. That is because early on schools decided to join and work together to promote their profession.

Bron: Research fact sheets

Cost Effectiveness and Healing effectiveness

medicines for the sick hospital service acupuncture

One of the reasons of founding the International Oriental College is generating legitimacy for complementary and alternative medical methodologies and theories as equal to regular biomedical practice. It is not that our program is to disproof regular healthcare practice, but it is aiming to drive innovation towards cost effectiveness and effective healing praxis. Fact is that science is insecure about Complementary and Alternative medicine effectiveness, but CAM has going for itself that it is when not focussing on technology as cheap as you can get it. It has going against it that education and organisation are underdeveloped and that they are validated on the basis of false arguments, such as being knowledgeable in biomedical standardisation and disease theory. These are not relevant for instance for ethnic of cultural medical systems. Besides being unscientific, judgement of CAM usually is intolerant and discriminatory for the wrong reasons.

Regular medical practice becomes more and more  technocratic by the day. This drives costs but somehow only seems to lead only to more dependency on technology. It also leads to unnatural lifestyles and unnatural lifestyles are proven to lower immunity systems and make people prone to higher stress levels and the accumulation of biological errors that eventually turns into epigenetic switching towards the formation of disease, which is sometimes even preprogrammed to our offspring.

In the hands of medical care people rely on test after test to prove the presence of a disease while passing by common signs a body expresses as part of disease. The margins of error of tests are quite high, so two different labs might get different test results. but besides the change of being wrong being high, the costs are also high, Because much of equipment and staff is involved. relative to the costs, most procedures are not very effective percentage wise. As an industry it plays a huge role in the economies of modern countries. Enough to make it suspect as a tool to actually achieve healing for people. It has reasons to provide extensive presence of weakness and disease, misguiding people towards health practices that provide income tot he industry, such as food and medicine regimens, particular ways of food production, sports that cause trauma etc, all these things we see are endemic. Have a look at the following Harvard study in the economic values of health industry:

  • http://www.hks.harvard.edu/m-rcbg/CSRI/publications/report_21_EO%20Health%20Care%20Final.pdf

health insurance reaps huge benefits from the industry. For example, Insurer “A” may collect $1,000,000 in premium for polices issued in a given year. If they pay less than $1,000,000 in claims, they have made a profit. If they pay more than $1,000,000 is paid in claims, they suffer a loss. But insurers have a unique way to earn massive amounts of additional profit. Unlike many other types of businesses, insurance companies collect huge sums of cash throughout the year and may not have to pay on claims on those policies for many years. This offers them huge sums to invest in the stock market that are not returning to the clients of the company.

The following sites are interesting to investigate too:

  • http://www.cdc.gov/nchs/fastats/deaths.htm
  • http://www.cdc.gov/chronicdisease/calculator/

The first one shows the USA death rate form diseases. The second show us how expensive disease is to society, reflecting in  fact how much is earned thanks to you being sick.

Panic, depression and stress: The developing case against mindfulness

Mindfulness as used by modern psychologists and coaches we have always described as an imitation of meditation at the Oriental College. Now this statement is more and more often backed up by science.
Mindfulness aims at the achievement of a state of happiness to solve trauma and insecurities. Their idea is that a person can experience nirvanic states they will be able to cleans themselves and have a fresh start in life. Although they are not wrong in that statement, it is only a half truth. meditation classics usually describe nirvana as a intermediate stage, to prepare for the real meditative works. In Buddhism and Daoism meditators found that different methods have different outcome. Hinduism until recent history more or less rejected meditation, putting more faith in prayer and ritual. Yoga as a form of meditation was also rejected. Meditation is much like the scientific process. it therefore requires professional learning to achieve the deep meditation that develops new personalities based on a homeostasis of internal chemistry. After all, disruptions in internal chemistry go side by side with emotional outbursts or even psychosis and other problematic states.
In the new scientist the following is written on meditation, where no differentiation is made between mindfulness and meditation as a result of lack of understanding of the meditation process and history.
NS 3021: Panic, depression and stress: The case against meditation
* 14 May 2015 by Miguel Farias and Catherine WikholmMiguel Farias leads the brain, belief and behaviour research group
at Coventry University, UK. Catherine Wikholm is finishing her
doctorate in clinical psychology at the University of Surrey in
Guildford, UK. Their new book is The Buddha Pill: Can meditation
change you?

Meditation and mindfulness have become the new aspirin, a Buddha
pill without side effects – but not all their effects are positive,
argue two psychologists

TWITCHING, trembling, panic, disorientation, hallucinations, terror,
depression, mania and psychotic breakdown – these are some of the
reported effects of meditation. Surprised? We were too.

Techniques such as transcendental meditation and mindfulness are
promoted as ways of quieting the mind, alleviating pain and anxiety,
and even transforming you into a happier and more compassionate
person: natural cure-alls without adverse effects. But happiness and
de-stressing were not what meditation techniques, with their
Buddhist and Hindu roots, were originally developed for. The purpose
of meditation was much more radical: to challenge and rupture the
idea of who you are, shaking one’s sense of self to the core so you
realise there is “nothing there” (Buddhism) or no real
differentiation between you and the rest of the universe (Hinduism).
So perhaps it is not so surprising that these practices have

Blissful or distressful

Take mindfulness, a technique in which you try to develop a state of
“bare awareness” by focusing on what you are feeling and thinking in
the present moment. Such meditation for 20 minutes a day is likely
to provoke mild changes in self-perception. While practising this,
you usually feel more aware of your breathing, body and thoughts.
Now imagine going on a meditation retreat and trying to extend your
focus on the flow of awareness for six or more hours a day.

This might feel blissful for some as everyday concerns dissipate,
but for others the outcome will be emotional distress,
hallucinations or perhaps even ending up in a psychiatric ward.
David Shapiro of the University of California, Irvine, found that 7
per cent of people on meditation retreats experienced profoundly
adverse effects, including panic and depression. Experience appears
to make no difference – experts and naive meditators are equally
likely to be affected.

This may all sound counter-intuitive given the many studies
published every year on the benefits of meditation, such as last
month’s report in The Lancet that mindfulness-based cognitive
therapy could be an alternative to antidepressants for preventing a
relapse of depression. Perhaps secular models of meditation such as
MBCT are safer than more spiritual types. But even so, we are no
closer to understanding the specific part of this therapy that
provides the benefit. Is it meditation itself or the cognitive
education that comes with the therapy?

And not everyone agrees about the therapeutic merits of meditation.
Albert Ellis, one of the founders of cognitive behavioural therapy
(CBT), spoke critically of the use of meditation in therapy and
argued that it should be used only as a “thought-distracting” or
“relaxing” technique. He explained that, like tranquillisers, “it
may have both good and bad effects – especially, the harmful result
of encouraging people to look away from some of their central
problems, and to refrain from disputing their disturbance-creating

Another key figure in the development of CBT, Arnold Lazarus, argued
that meditation was not for everyone and reported that some of his
patients had serious disturbances after practising it.

As we scrutinised evidence on the effects of meditation and
mindfulness for our book The Buddha Pill: Can meditation change
you?, we realised that media reports were heavily biased: findings
of moderate positive effects were inflated, whereas non-significant
and negative findings went unreported. The most rigorous study so
far on the results of mindfulness therapy for recurrent depression,
conducted by Mark Williams of the University of Oxford, failed to
find any main effects: overall, people were as likely to become
depressed again whether they had MBCT or not (except if they had
suffered trauma as a child). Another study found that practising
mindfulness for 20 minutes a day resulted in higher levels of
biological stress, as measured by the hormone cortisol (despite
lower reported levels of subjective stress) than for those in the
non-meditation group. Neither finding made the headlines.

Why would meditation make you feel more stressed? There are various
reasons. Trying to focus your awareness on what you are feeling and
thinking can be a demanding cognitive exercise. Another reason that
is less well known is that when you meditate “the scum rises to the
surface”. These are the words of Swami Ambikananda Saraswati, a
charismatic meditation teacher and translator of Hindu sacred texts
who we interviewed for our book. She confided that most meditation
teachers know about this, but don’t like to discuss the intrusive
thoughts and feelings – such as sexual, sad, fearful or violent ones
– that may arise rather abruptly when you meditate.

The reason why this aspect of meditation has been neglected is not a
secret. Ideas about meditation as a panacea and a straightforward
tool for positive transformation have been around for a long time.
But in the early 1970s, when the first papers were published on the
effects of transcendental meditation in prestigious journals such as
Science, the hope that meditation might easily transform the
individual and the world started to permeate mainstream culture. The
“science of mindfulness” movement that emerged with the
popularisation of MBCT and mindfulness-based stress reduction across
health services, schools and universities has reinforced these hopes
and helped propagate a one-sided, idyllic image of meditation.

Not everyone has bought into this mantra of positivity. Historians
and religious-studies scholars have identified a relationship
between meditation and violence. Torkel Brekke of the University of
Oslo in Norway, who edited a book on Buddhism and violence,
describes Buddhist texts that explain how individuals who have
become enlightened through meditative practice may act amorally if
their actions are undertaken in a detached state of mind. Rather
than being exceptional, the association between meditation and
detached killing became the norm in Japan during the second world

The historian and Zen priest Brian Victoria writes how the training
of Japanese soldiers included the use of meditation techniques to
ensure that the soldier lost his sense of self and “became” the very
order he received. This is not a modern phenomenon. Takuan, a famous
Zen master from the 1600s, wrote that “[t]he uplifted sword has no
will of its own, it is all of emptiness… The man who is about to
be struck down is also of emptiness, and so is the one who wields
the sword”.

Meditating can produce powerful effects on the mind, but not all of
these are beneficial or peace-generating. The practice has become a
multimillion-pound industry, marketed as if it were the new aspirin
– a kind of Buddha pill without religious beliefs or unforeseen side

Despite popular opinion, meditation is not a panacea. The truth is
that most of us, including scientists, have beliefs about meditation
that are often naive, and have turned a blind eye to its potential
dark side. We need to change this. People who try meditation and
mindfulness should be aware of the whole range of effects associated
with these techniques and how they work differently for each of us.

The IOC is actively pursuing an awareness of what it means to be a human through its program of Transcultural Healthcare studies as well as through its program of alchemy based Chinese medicine and gongfu sports studies. All too often we warn against the effects of genetic alteration for future generations, or political or consumerist controlling of humanity through technology. To us it has become clear we need to seriously rethink the format of our future societies to prevent massive social unrest  and degradation of mental and physical health. According to an Oxford University study, 47% of US jobs could be automated within one to two decades.

Bron: The robots are here — and you should be worried

There are m,any reasons why we are against capitalism, in Healthcare especially. Have we lost sight of basic humanity, and become a society of “every man for himself”? If that’s the case, I can’t help but be depressed about the whole thing — enough so that it makes me wonder why I’m in the business that I’m in.

Bron: When Capitalism Is at Odds With Health Care

Heartsutra, self and not self in healthcare

Avalokiteshvara, the Bodhisattva of Compassion, meditating deeply on Perfection of Wisdom, saw clearly that the five aspects of human existence are empty*, and so released himself from suffering.  Answering the monk Sariputra, he said this:

Body is nothing more than emptiness,
emptiness is nothing more than body.
The body is exactly empty,
and emptiness is exactly body.The other four aspects of human existence —
feeling, thought, will, and consciousness —
are likewise nothing more than emptiness,
and emptiness nothing more than they.

All things are empty:
Nothing is born, nothing dies,
nothing is pure, nothing is stained,
nothing increases and nothing decreases.

So, in emptiness, there is no body,
no feeling, no thought,
no will, no consciousness.
There are no eyes, no ears,
no nose, no tongue,
no body, no mind.
There is no seeing, no hearing,
no smelling, no tasting,
no touching, no imagining.
There is nothing seen, nor heard,
nor smelled, nor tasted,
nor touched, nor imagined.

There is no ignorance,
and no end to ignorance.
There is no old age and death,
and no end to old age and death.
There is no suffering, no cause of suffering,
no end to suffering, no path to follow.
There is no attainment of wisdom,
and no wisdom to attain.

The Bodhisattvas rely on the Perfection of Wisdom,
and so with no delusions,
they feel no fear,
and have Nirvana here and now.

All the Buddhas,
past, present, and future,
rely on the Perfection of Wisdom,
and live in full enlightenment.

The Perfection of Wisdom is the greatest mantra.
It is the clearest mantra,
the highest mantra,
the mantra that removes all suffering.

This is truth that cannot be doubted.
Say it so:


Which means…

gone over,
gone fully over.
So be it!

translation: http://webspace.ship.edu/cgboer/heartsutra.html

In Daoism the heart Sutra is an essential part of Quanzhen daoism, but Quanzhen daoism itself through for instance taiji (polarisation) practice tries to negate the concept of not self or shunyatta by developing a constructive lifestyle that does focus on Jing (constructive essence (behavioral)) through ritualisation of body form and behavior. To understand this aspect of Chinese medicine views on health and even spirituality or personality development or agency is not an easy feat.

Sunyata is often misunderstood to mean that nothing exists. This is not so. Instead, it tells us that there is existence, but that phenomena are empty of svabhava, a Sanskrit word that means self-nature, intrinsic nature, essence, or “own being.” In daoism the postion is held that the self-so (ziran) nature of things is the cause of health and transmission of one health state to another.

Although we may not be conscious of it, we tend to think of things as having some essential nature that makes it what it is. So, we look at an assemblage of metal and plastic and call it a “toaster.” But “toaster” is just an identity we project onto a phenomenon due to the tasks it performs. but the artificiality of the function in regard to its form makes the nature of the object arbitrary. There is no inherent toaster essence inhabiting the metal and plastic. this inherent toaster essence is in the want to combine stuffs to perform a certain act.

A classic story from the Milindapanha, a text that probably dates to the first century BCE, describes a dialogue between King Menander of Bactria and a sage named Nagasena. Nagasena asked the King about his chariot, and then described taking the chariot apart. Was the thing called a “chariot” still a chariot if you took off its wheels? Or its axels?

If you disassemble the chariot part by part, at exactly what point does it cease to be a chariot? This is a subjective judgment. Some might think it’s no longer a chariot once it can no longer function as a chariot. Others might argue that the eventual pile of wooden parts is still a chariot, albeit a disassembled one.

The point is that “chariot” is a designation we give to a phenomenon; there is no inherent “chariot nature” dwelling in the chariot. The same trick can be applied to a human being. but what daoism does it reverses the proces, it actually enhances the function and form of things so that they beceme so intrinsically self-so linkerd that they self-so are maintained, live forever. In doing so they follow the propositions set out by the Huangdineijing , now some 26oo years ago. It still is the essential principle from which Chinese medicine ought to be understood. Health is not generated by what one ingests, but in how one shapes oneself and how one ingests.

Other cultures likewise offer different viewpoints on the nature of being human.

(on shunyata: http://buddhism.about.com/od/whatistheself/a/Sunyata-Or-Emptiness.htm, from this text i reworked some part of the text into a counter argument)

In Daoism a minimalist approach to life is propagated: talk less, sleep less, own less, eat less etc. Huangdineijing says that a lifestyle like that produces health and happiness. So what is this minimalism thing? It’s quite simple: to be a minimalist you must live with less than 100 things, you can’t own a car or a home or a television, you can’t have a career, you must live in exotic hard-to-pronounce places all over the world, you must start a blog, you can’t have children, […]

Bron: What Is Minimalism? – The Minimalists

The study of medicine and martial arts in China depends on the study of history. Fifty year ago, a rare and unusual sword was found in a tomb in China. Despite being well over 2,000 years old, the sword, known as the Goujian, did not have a single trace of rust.  The blade dr

Bron: Goujian: The Ancient Chinese Sword that Defied Time

In Chinese Medicine study of Confucianism and Daoism and their classics are indispensable to understand its conceptualization of nature, the body, disease and health. Study of Organisation is likewise important, for instance the form of democracy Daoists are being organized in. It reveals their view of the body, among other things. The news is this: China Taoist Association elects new head—Li Guangfu was elected chairman of China Taoist Association (CTA), the CTA announced Monday after its four-day national congress ended.

source: http://news.xinhuanet.com/english/2015-06/29/c_134366386.htm

Mindfulness is at the root of Asian styles of life experience for the adult person. In fact Mindfulness was considered one of the tools to achieve adulthood. Both Confucianism, Daoism and Buddhism developed styles of Mindfulness. The first focus’ on aesthetics and morality, the second on finding and developing the root of life and everlasting life, and the third to find the mental calmth to accept suffering as a normal thing of life. Both Daoism and Confucianism did not accept the four noble truths. Therefore in the IOC program we offer alternative forms of mindfulness. Still it is interesting to investigate how mindfulness became part of modern therapy. It has become a way to accept suffering as a hope for natural curing.

the following link points to an item about Dr. Daniel J. Siegel on what makes mindfulness so beneficial to our health, psyche, and overall quality of life.