вторник, 22 марта 2016 г.

The Body Code As An Heart Healing Technique

The Body Code is a state of the art healing technique. It was developed over several years by a holistic chiropractor, Dr. Bradley Nelson, who teaches that true health simply means being balanced in six different ways:

Energies: Identifing and removing damaging energies that can become trapped in the body during stressful emotional events.

Circuitry:Balancing the energy systems including the chakras, the meridians, and the energy circuits of the organs and glands.

Toxicity:The Body Code can identify and address toxic agents that don’t show up on medical tests as well as those that do.

Pathogens:Destructive and often elusive infections can be easily identified along with any necessary remedies to rid the body of them.

Structural:Imbalance in the bones, organs, connective tissue, muscles and nerves can be treated non-invasively.

Nutritional:Nutrient deficiency as well as imbalances like dehydration, magnetic field deficiency or a need for a healing food or herb.

How Does it Work?

The Body Code is so effective because it allows us to find specific problems and simply remove them. The Body Code is a tool to be used to tap into our subconscious mind to determine what imbalances need to be corrected.

Like a computer the subconscious mind will record every belief, thought, word or action that has been recorded throughout our lifetime by our input devices. What we see, hear, taste, speak and feel from the moment of conception until now is recorded on this “hard-drive” within our mind. Our sub-conscious mind programs itself based on the environment in which we receive the input. This is why it is so important to understand that our culture, religion, family history, social environment and community are so important in understanding who and what we have become. Once the old programs are released, we can input and reprogram our true “heart desires”.

Using kinesiology we can enter the sub-conscious through specific wording that will elicit a “yes” or “no” response. The muscles of the body will weaken if the answer is “no” and the muscles of the body will strengthen if the answer is “yes”. It is possible to tap into the “programming” of the body to determine if there is an imbalance which can be corrected to change our current life experience to one we want and need.

How a Body Code Session is Done:

Either in person or via proxy (over the phone, Skype or by email), the practitioner connects with the client’s energetic field and subconscious. Using Body Code charts and simple kinesiology (muscle testing) with binary (yes or no) questions, imbalances are identified and released.

The body has a special ability to set aside its own needs to serve another, which is why the practitioner can use proxy muscle testing. We are all made of and exist in the same sea of energy, therefore, we can connect via this energy wherever we are. The intention of the practitioner during a session is to serve the highest good of the client.

The energetic body and subconscious mind are like a lake. Beneath the surface are hidden Trapped Emotions and other imbalances that can contribute to poor health. When a Trapped Emotion is identified and recognized by the conscious mind, it rises to the surface of the body and the energy is concentrated along the governing meridian of the body. The governing meridian runs from the upper lip, up over the head and down the spine to the tail-bone. To release the trapped emotion the practitioner rolls a magnet down the spine or governing meridian, usually three times. Given that the body is made of electromagnetic energy, the magnet literally pulls the trapped emotion away from the body.

Once a particular trapped emotion is released, that’s it! It’s gone forever!

Original article and pictures take www.corespirit.com site

пятница, 18 марта 2016 г.

The Ayurvedic Concept of Imbalance

Unless you are a saint, you will go out of balance and become sick from time to time. Occasional sickness is inevitable for a mortal; continuously perfect health does not exist on our planet. Every body-mind-spirit has some weak point, somewhere.

Prajnaparadha - literally, "an offense against wisdom" – happens whenever one part of you insists on an action that is detrimental to the rest of you. It happens when you know deep inside that something is not right for your body-mind-spirit, but you obstinately go ahead and do it anyway, ignoring Nature's warnings. Any part of you can perform prajnaparadha from the cancerous cell that rebels against the organism's wisdom, to the mind that insists on its idiosyncratic version of reality.

Ayurvedists who survey today's world find prajnaparadha everywhere they look, and are not surprised to discover gargantuan imbalances emerging as rampant disease. My mentor was very big on the real reality. "It is always better to live with reality," he would say, "because otherwise, without fail, reality will come to live with you."

While you are a child you live in a world of seemingly unlimited possibilities. As you become an adult, limitations set in, and you learn that you have to live within your limits if you want to enjoy unimpeded flow. Life without limits perverts your reality; it sours your sweetness, or turns it bitter. Sickness is "reality coming to live with you," which is why it is all right to be sick. Sickness is Nature's tap on your shoulder, her reminder to you that you have strayed from the path. When you open yourself to her again, and allow her to work within you, she will reawaken your body's innate healing abilities to set things right. Until you return to that path, Nature will go on reminding you, for as long as it takes - or until your viability as a body-mind-spirit complex expires.

How well your natural healing mechanisms will work in any specific instance depends mainly on two things: how carefully you follow the appropriate regimen (without being stiff or humorless about it), and how much vitality your system retains. After all, everyone has to die of something.

When you are sick, you should ask yourself practical questions, such as how to change your ways so that your disease will disappear.

Do not, however, fall into the trap of trying to figure out what you did to bring this on yourself.

There is little to be gained by getting stuck on some simplistic cause-effect relationship when you are trying to extricate yourself from the jaws of a disease. You will do better to focus on regaining your health instead of trying to conduct an autopsy on how you went wrong.

Because it is always best to detect and correct imbalances while they are still incubating, it is useful to learn about your own physical, energetic, mental, and emotional "blind spots" and then try to keep a regular eye on them. You should try to pay attention to yourself when you are feeling fine, so that you will quickly take notice when you are not feeling right. The earlier you can detect that something is wrong with you, even if it is not detectable on any of the standard diagnostic tests, the sooner you can treat yourself and prevent the disease from needing to manifest itself fully.

This also applies of course, to everyone you are parenting. It is good to keep a watch on your children, by such means as their pulses, voices, or food habits, and try to nip any problems in the bud. You will find it easier to recognize blind spots if you can also identify strengths.

Perhaps the most striking of the many differences between Ayurveda and Western medicine is that while the latter focuses on disease to the extent that it defines health as its absence, Ayurveda focuses on health. Ayurvedic diagnosis, therefore, begins with what is right with you: how well nourished, toned, and "excellent" your tissues are, and how effective your channels flow.

About The Author

Dr. Robert Svoboda

Dr. Robert Svoboda, BAMS, is the first Westerner ever to graduate from a college of Ayurveda and be licensed to practice Ayurveda in India. During and after his formal Ayurvedic training he was tutored in Ayurveda, Yoga, Jyotish, Tantra and other forms of classical Indian lore by his mentor, the Aghori Vimalananda. The author of more than a dozen books, he lived in India for more than a decade, after which he has continued to spend much of each year there and in other lands.

You May Also Like...

Yoga and Ayurveda are two interrelated branches of the same great tree of Vedic knowledge that encompasses all of human life and the entire universe. In this regard, it is important to understand the respective roles of Ayurveda and Yoga in the Vedic system. Continue Reading >

How can Ayurveda support your Yogic lifestyle? Perhaps you are just wandering into the world of Yoga, or perhaps you are deeply entrenched in Yoga. Wherever you are on the journey, Ayurveda has much to offer you. Ayurveda, translated as the “knowledge of life”, is much more than an “alternative” medicine system. Continue Reading >

As complimentary Vedic sciences, Ayurveda and Yoga originated from the same source and share a common history, language and cultural foundation. Integrating Ayurveda into your practice can bring about a greater sense of balance, harmony, self-awareness and health. Continue Reading >

Original article and pictures take www.banyanbotanicals.com site

вторник, 1 марта 2016 г.

The Ancient Ayurvedic Writings

Charaka Samhita

The Charaka Samhita is believed to have arisen around 400-200 BCE. It is felt to be one of the oldest and the most important ancient authoritative writings on Ayurveda. It is not known who this person was or, if indeed, this represents the work of a “school of thought.” It could have been from a group of scholars or followers of a man known as Charaka or an original composition from a single person named Charaka. This work is sometimes considered a redaction of an older and more voluminous work, Agnivesha Samhita (46,000 verses), which is no longer extant. Dridhabala, living about 400 AD, is believed to have filled in many verses of missing text (perhaps up to 20%) in the Chikitsasthana and elsewhere, which disappeared over time.

The language of Charaka is Sanskrit and its style is poetry, with meter and melody. Poetry was known to serve as a memory aid. For example, Charaka contains over 8,400 metrical verses, which are often committed to memory, in toto, by modern medical students of Ayurveda.

It presents most of the theoretical edifice of Ayurveda and concentrates on the branch of Ayurveda called kayachikitsa (internal medicine). This is largely the theory of the internal fire–of digestion–or internal medicine, in modern terms. Charaka never discusses the sub-types of pitta and kapha, but does list and describe the 5 sub-types of vata.

Seen from a greater perspective, this work seems to represent a certain value of consciousness that is different from other works. It gives more discussion about the notion that life is fundamentally a field of intelligence and pure knowledge. This field is self-aware; it is the Knower as well as the object of perception, and for Charaka this is part of what is to be treated by the physician.

The P.V. Sharma translation comes in four volumes, two of original text and two of commentary about the original work. Sharma’s English version is said to be a scholarly and relatively faithful work. It has numerous appendices and an extensive index. The B. Dash / R.K. Sharma version lacks these features but does have extensive commentary incorporated in with the original text. All three translators have excellent academic or/and clinical credentials supporting their works.

Sushruta Samhita

The Sushruta Samhita presents the field of Ayurvedic surgery (shalya). This branch of medicine arose in part from the exigencies of dealing with the effects of war. This work also is said to be a redaction of oral material passed down verbally from generation to generation. It is thought to have arisen about the same time period as the Charaka Samhita, slightly after or before it according to different authorities. Its style is both prose and poetry with poetry being the greater portion.

The Sushruta Samhita, while dealing with the practice and theory of surgery, is an important source of Ayurvedic aphorisms. For example, the most comprehensive and frequently quoted definition of health is from Sushruta. This work is unique in that it discusses blood in terms of the fourth doshic principle. This work is the first to enumerate and discuss the pitta sub-doshas and the marmas. With its emphasis on pitta, surgery, and blood, this work best represents the transformational value of life.

This work, also originally written in Sanskrit, is now available in English with Devanagari. Bhishagratna’s translation is English and Sanskrit. P.V. Sharma has recently written a translation with both the Sanskrit/Devanagari and English that includes Dallana’s commentary. Dallana has been regarded as the most influential commentator on Sushruta’s work.

Ashtanga Hridayam and Ashtanga Sangraha

Ashtanga Sangraha and Ashtanga Hridayam are the work of a person named Vagbhata. There are two works by a person or persons with this name. The Ashtanga Sangraha is nearly 40% greater in size (by verse count) and is primarily poetry with prose. The Hridayam (about 7800 verses) is written in prose and seems to have a slightly different organization of material than the former. Both works have been dated about the same time and are thought to date after the Charaka and Sushruta Samhitas (400 CE).

The exposition is relatively straightforward and also deals primarily with kayachikitsa. In this work, we see the kapha sub-doshas are listed and described for the first time, completing our modern edifice of vata, pitta, and kapha with their five sub-types. Its emphasis on treating the physiology of the body and suggestions for therapeutic use of metals and minerals means the perspective of the treatise represents the gross, material value of life more than its counterparts Charaka and Sushruta. While Charaka has entire chapters dealing with the Self, these works merely mention that the body is the home for the Self without any elaboration.

Srikantha Murthy’s translation includes the Sanskrit/Devanagari for those who want to delve into the original text. S. Murthy has translated many of the ancient Ayurvedic writings into English, for which we are indebted. He has weighty credentials and brings them to bear in this work.

The Lesser Three Classics of Ayurveda

Sharngadhara Samhita

The Sharngadhara Samhita is a concise exposition of Ayurvedic principles. Its author, Sharngadhara, has offered his work as a digested version of Ayurvedic knowledge, deliberately omitting much detail because the works of The Great Three were already widely known. This treatise is thought to have originated in the 15th century AD. The Sharngadhara Samhita is prized for its enumeration and description of numerous pharmacological formulations used in panchakarma and contains the first textual elaboration of diagnosis by means of the pulse. Its subject matter is again the field of kayachikitsa. This work is available in Sanskrit/Devanagari and English translation by Srikantha Murthy.

Bhava Prakasha is just now available in English translation. It is the most recent of the classical texts, written in the 16th century. It is a well-organized and compact re-presentation of the earlier classics. There are about 10,268 verses of varying meters. It deals with kayachikitsa generally and has a large section entitled Nighantu, which gives the characteristics of many foods, plants, and minerals. Many of it sutras are direct quotes from earlier writers. Sri Kantha Murthy again does this Sanskrit/Devanagari and English translation.

Madhava Nidanam, available here in Sanskrit/Devanagari and English translation by Srikantha Murthy, deals with the classification of diseases in Ayurveda. Its taxonomy is slightly different at times from those given by Charaka, Sushruta, and Vagbhata, while for the greater part its verses are seemingly direct quotes from them. This work is dated around 700 AD and is prized for covering a wide range of diseases in the fields of bala (children and women’s disorders), shalya, damstra (toxicology), shalakya (ear, nose and throat), and kayachikitsa. While this treatise gives detailed description of disease etiology (disease doctrines), prodroma and cardinal signs and symptoms, it does not give explanation or suggestions for chikitsa (treatment).