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When operationalizing ‘religiosity’ or ‘spirituality’ or ‘religious experience’ as measurable constructs, researchers tacitly treat them as if they were cross-culturally stable ‘things’ rather than investigating the way culturally-laden concepts, such as ‘religious’ or ‘spiritual,’ are used to interpret or appraise contested aspects of human life within and across cultures. To illustrate the distinction, we contrast the traditional research design that the Religious Experience Research Centre used to survey and compare “religious experience” in the UK and China with the appraisal-based design used by the Inventory of Nonordinary Experiences (INOE). Instead of operationalizing “religious experience,” the INOE distinguishes between generically-worded experiences and the way the experiences are appraised. When coupled with item level validation to ensure that queries are understood as intended, the generically-worded experiences function as common features that allow us to compare similarities and differences between culturally-embedded “lived” experiences. Separating generic experiences from appraisals allows us to (1) treat culture-bound concepts, such as ‘religious’ and ‘spiritual,’ as appraisals, and (2) view these and other concepts (e.g., dharmic, paranormal, psychotic) as advancing claims about how and why an experience occurred. In so far as we can establish the cross-cultural validity of common features, we can set up culturally-balanced (rather than Western-centric) comparisons and avoid operationalizing culture-specific concepts.

Herbal medicines have a long therapeutic history and are still serving many of the health needs of a large population of the world. However, the quality control and quality assurance still remains a challenge because of the high variability of chemical components involved. Herbal drugs, singularly and in combinations, contain numerous compounds in complex matrices in which no single active constituent is responsible for the overall efficacy. This creates a challenge in establishing quality control standards and standardization of finished herbal drugs. Many preparations have been mentioned in Ayurvedic text books for the treatment of Urdhwaga Amlapitta (non-ulcer dyspepsia). Dashanga Kwatha is one such known formulation. In this study, Dashanga Kwatha was converted into tablet form to increase the shelf life, make it easy to dispense, for dose fixation, etc. The Dashanga Kwatha Ghana tablet was subjected to organoleptic analysis, phytochemical analysis, and qualitative analysis to detect the presence of various functional groups, and to high performance thin layer chromatography (HPTLC) examination by optimizing the solvent systems. The investigation revealed the presence of tannins, mucilage, ascorbic acid, alkaloids, saponins, glycosides, flavonoids and carbohydrates mainly.

Ghrita (ghee) is the foremost substance of Indian cuisine from centuries. Ayurvedic classics described eight kinds of ghee from eight different animal milk, among them ghee made from cow milk is said to be the superior and ghee of ewe milk is said to be the inferior and also detrimental to heart. The present study was undertaken to evaluate chronic administration of cow ghee (Go Ghrita) and ghee of ewe milk (Avika Ghrita) to experimental animals. Experiment was carried out on Wistar strain albino rats and study was done at two dose levels. The test drugs were administered orally for 45 consecutive days. Parameters, such as gross behavior, body weight, weight of important organs, total fecal fat content, electrocardiogram, serum biochemical parameters, and histopathology of different organs were studied. Both the test drugs did not alter the gross behavior, body weight, weight of organs, and cytoarchitecture of different organs to significant extent. Avika Ghrita at a low dose significantly decreased triglyceride content, significantly prolonged QTc and at both dose levels it significantly shortened the PR interval. This study shows chronic administration of Avika Ghrita and Go Ghrita has no marked differences between them except the QTc prolongation in Avika Ghrita. This may be the basis for the classics to categorize Avika Ghrita as Ahridya.