Medical Advance, Public Health and Social Evolution by Charles Wilcocks
By Charles Wilcocks
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Sigerist (1961, p . 177) puts the origin of this philosophy as follows: " M a n is born, suffers illness, old age, and death, only to be reborn and to experience again the whole cycle of miseries. Was there no remedy? W h a t was the evil, its cause, its chance of being overcome? This he must find out. Disease, old age, and death—in other words, phenomena that belong to the physician's INDIAN AND PERSIAN LIFE AND MEDICINE 43 realm—were the starting point of the Buddha's thinking, and he was to become the spiritual doctor of m a n k i n d .
W h e n Christianity was m a d e the official religion of R o m e , when it became the established Church backed by the civil authority, it showed a distinct tendency to regard unquestioning faith as a greater virtue than intellectual curiosity. It looked with disfavour on humanism, which was interpreted as man's selfconfidence and presumption. Power was given to the bishops, and the mood of the time tended to supersede philosophical and scientific inquiry by theological dispute and official dogma.
Thus a transcendent philosophy has very practical consequences. If I am sick and suffer it is nobody's fault but my own, the result of mistakes committed by me in this or previous lives; it is my 42 MEDICAL ADVANCE, PUBLIC HEALTH AND SOCIAL EVOLUTION Karma. I ' a m not punished for sin, but sin results logically in suffering. Hence if I wish to enjoy good health, be free from pain, and ultimately enter into what the Buddhists were to call Nirvana, I must lead a strictly moral and pure life and must help my fellow men, and not only them but all fellow creatures, the humblest animal as well as man.