dreddyclinic.com - Article: Ayurvedic Herbs: "These ancient Indian remedies are said to ease aches and inflammation. A new study prompted us to take a closer look.
We don't usually think of ginger, turmeric and frankincense as medicinals. Instead the names conjure up images of a kitchen spice shelf, a tasty curry or an exotic incense.
But these herbs do have a venerable therapeutic lineage. For thousands of years they have been used in Ayurveda (pronounced ay-yur-vay-duh), the traditional medicine of India, to treat arthritis and other ailments. Sometimes, they are combined with Ashwaganda, another Indian herb.
Research reported at the American College of Rheumatology (ACR) annual scientific meeting last fall looked at a combination remedy incorporating these four plant extracts. In a randomized, double-blinded trial of 90 people with osteoarthritis (OA), those patients who took the combination experienced significant and sustained pain relief: Fifty percent improved, compared to 20 percent of those who took placebo.
osteoarthritis (OA)
An earlier double-blinded study of the same formula, presented at the ACR meeting two years prior, looked at 182 patients with active rheumatoid arthritis (RA). Again, those who took the herbs experienced a reduction in the number and severity of swollen joints and noted a statistically significant improvement in pain, stiffness and function compared to those taking placebo. Tests also showed disease-modifying activity such as a drop in the amount of both rheumatoid factor and interleukins, the biological markers that show RA disease activity.
In both studies, participants had no significant side effects or interactions with other drugs, even those taken over a four-year period.
East vs. West
Given such promising results, are these herbs w"
Thursday, January 05, 2006
dreddyclinic.com - Article: The Mother of Natural Healing
dreddyclinic.com - Article: The Mother of Natural Healing: "The culture and philosophy of India has had a profound impact on the West over the last several decades. Almost weekly we read reports in popular magazines how Yoga has entered the mainstream of American culture. Now with the advent of Ayurveda, we have yet another contribution from India, a complete ancient system of natural health care.
Like yoga, Ayurveda embodies concepts of body-mind care which includes spiritual philosophies that transcend religious orthodoxy. Ayurveda, which translated means 'The Science of Life', is similar to Traditional Chinese Medicine (TCM) in that it represents a practical application of universal philosophical concepts based on universal life energy which, in is called 'qi', and in Ayurveda, 'prana'. Both systems go back over 5000 years with Ayurveda, according to records in ancient Vedic texts, being practiced before 4000 B. C as the oldest.
Both TCM and Ayurveda are based upon a universal concept expressed in nature in bi-polar terms called Yin-Yang in TCM and Shiva-Shakti in Ayurveda. As a result, all diseases, medicines (mostly herbs) and therapies are similarly classified bi-polarly as 'heating or cooling', 'strong or weak', and so forth. Both systems further subdivide diseases into a concept of 'five elements' and 'three humours', the latter of which in Ayurveda assumes a more pivotal position than in TCM. Ayurveda has influenced another important ancient system of Middle Eastern natural healing called Unani, whose medical philosophy eventually became the root philosophy of early Hippocratic Grecian and Roman healing and the teachings of the Roman, Galen, which formed the basis of Traditional European Medicine (TEM) for at least 1500 years. Finally, there is substantial historical evidence that "
Like yoga, Ayurveda embodies concepts of body-mind care which includes spiritual philosophies that transcend religious orthodoxy. Ayurveda, which translated means 'The Science of Life', is similar to Traditional Chinese Medicine (TCM) in that it represents a practical application of universal philosophical concepts based on universal life energy which, in is called 'qi', and in Ayurveda, 'prana'. Both systems go back over 5000 years with Ayurveda, according to records in ancient Vedic texts, being practiced before 4000 B. C as the oldest.
Both TCM and Ayurveda are based upon a universal concept expressed in nature in bi-polar terms called Yin-Yang in TCM and Shiva-Shakti in Ayurveda. As a result, all diseases, medicines (mostly herbs) and therapies are similarly classified bi-polarly as 'heating or cooling', 'strong or weak', and so forth. Both systems further subdivide diseases into a concept of 'five elements' and 'three humours', the latter of which in Ayurveda assumes a more pivotal position than in TCM. Ayurveda has influenced another important ancient system of Middle Eastern natural healing called Unani, whose medical philosophy eventually became the root philosophy of early Hippocratic Grecian and Roman healing and the teachings of the Roman, Galen, which formed the basis of Traditional European Medicine (TEM) for at least 1500 years. Finally, there is substantial historical evidence that "
dreddyclinic.com - Ayurvedic Fundamentals - Introduction on the 3 doshas in Ayurveda medical practice
dreddyclinic.com - Ayurvedic Fundamentals - Introduction on the 3 doshas in Ayurveda medical practice: "The functional intelligences within the body. As soon as life enters into the body, three vital principles emerge which regulate and control the biological functions. They are known as VATA, PITTA and KAPHA. In fact, they are the subtle forms of the three bhutas �air, fire and water.
� According to Ayurveda, doshas are of vital importance because they are responsible for coordinating and directing all the structures and substances of the body.
� Knowledge of the doshas and their functioning give us the understanding of the intelligence that commands the dhatus (body tissues) and malas (waste products) and gives the body its vast functional capability.
� The theory of the three doshas is the crown jewel of Ayurvedic science and cornerstone of its diagnostic and treatment modalities.
� All motions, transportation and electromagnetic activities are controlled by vata.
� Pitta represents fire principle and as such is concerned with process of conversion, consumption and other chemical changes taking place in the living body.
� Kapha is the principle of water and as such every living cell is pervaded by it in order to perform their functions.
� The dead body and the other inanimate objects have none of the three doshas. It proves that tridoshas are invariably connected with life.
� When prana (soul) enters into the material body, the three doshas �vata, pitta and kapha �emerge to take up the physiological functions.
� The three doshas have characters contrary to each other so as to maintain the equilibrium.
Vata Constitution
Vata is the very force, which keeps kapha, pitta, dhatus and malas in motion. It has originated from the akasha and vayu mahabhoo"
� According to Ayurveda, doshas are of vital importance because they are responsible for coordinating and directing all the structures and substances of the body.
� Knowledge of the doshas and their functioning give us the understanding of the intelligence that commands the dhatus (body tissues) and malas (waste products) and gives the body its vast functional capability.
� The theory of the three doshas is the crown jewel of Ayurvedic science and cornerstone of its diagnostic and treatment modalities.
� All motions, transportation and electromagnetic activities are controlled by vata.
� Pitta represents fire principle and as such is concerned with process of conversion, consumption and other chemical changes taking place in the living body.
� Kapha is the principle of water and as such every living cell is pervaded by it in order to perform their functions.
� The dead body and the other inanimate objects have none of the three doshas. It proves that tridoshas are invariably connected with life.
� When prana (soul) enters into the material body, the three doshas �vata, pitta and kapha �emerge to take up the physiological functions.
� The three doshas have characters contrary to each other so as to maintain the equilibrium.
Vata Constitution
Vata is the very force, which keeps kapha, pitta, dhatus and malas in motion. It has originated from the akasha and vayu mahabhoo"
dreddyclinic.com - Ayurvedic Anatomy and Physiology - Ayurveda and subdoshas: Balancing the Subdoshas.
dreddyclinic.com - Ayurvedic Anatomy and Physiology - Ayurveda and subdoshas: Balancing the Subdoshas.: "There are in total five forms each of Vata, Pitta and Kapha, called 'Subdoshas'. They reside in different sites in the body and perform different functions. Through them we can treat the Doshas more specifically and understand their dysfunction in a more particular manner. Of these, the five forms of Vata or the five Pranas are the most important because Prana as the life-force underlies all our activities.
1. THE FIVE TYPES OF VATA (Air or Wind)
1. Prana 2. Udana 3. Vyana 3. Samana 5. Apana
These are the Sanskrit names of the five types of Vata. There are no equivalent terms in English. They are formed by adding various prefixes to the root 'an,' which means to breathe or to energize. They are the most important of these groups of five, as Vata is the most important of the Doshas. They are called 'Vayus,' which also means winds. They show the different kinds of movement of the life-force.
1. PRANA
Prana (pra-ana) means the forward or 'primary air' or nervous force. The prefix 'pra' means forward, towards or prior, and relates to absorption. Pervading the head and centered in the brain, Prana moves downward to the chest and throat. It governs inhalation and swallowing, as well as sneezing, spitting and belching. It governs the intake of impressions through the five senses that reside mainly in the head.
On an inner level, it governs the mind, heart and consciousness and gives them energy, coordination and adaptability. It is our portion of the cosmic life energy and directs all the other Vatas in the body. It determines our inspiration or positive spirit in life and connects us with our inner Self or pure consciousness. (It should be noted that th"
1. THE FIVE TYPES OF VATA (Air or Wind)
1. Prana 2. Udana 3. Vyana 3. Samana 5. Apana
These are the Sanskrit names of the five types of Vata. There are no equivalent terms in English. They are formed by adding various prefixes to the root 'an,' which means to breathe or to energize. They are the most important of these groups of five, as Vata is the most important of the Doshas. They are called 'Vayus,' which also means winds. They show the different kinds of movement of the life-force.
1. PRANA
Prana (pra-ana) means the forward or 'primary air' or nervous force. The prefix 'pra' means forward, towards or prior, and relates to absorption. Pervading the head and centered in the brain, Prana moves downward to the chest and throat. It governs inhalation and swallowing, as well as sneezing, spitting and belching. It governs the intake of impressions through the five senses that reside mainly in the head.
On an inner level, it governs the mind, heart and consciousness and gives them energy, coordination and adaptability. It is our portion of the cosmic life energy and directs all the other Vatas in the body. It determines our inspiration or positive spirit in life and connects us with our inner Self or pure consciousness. (It should be noted that th"
dreddyclinic.com - Agni
dreddyclinic.com - Agni: "Thou, oh Agni, shining forth throughout the days, from the waters, from the stones, from the forests and from the herbs, thou as the ruler of all human souls, are ever born pure.
Rishi Gritsamada RV II.1.1
The Secret of Agni (Agni Rahasya):
The Journey of the Soul through the Kingdoms of Nature
By David Frawley (Vamadeva Shastri) www.vedanet.com
In ancient Vedic thought, the individual soul was symbolized by fire. Our inner soul, hidden like a secret flame deep within our hearts, abides inextinguishable throughout all our states of consciousness of waking, dream and deep sleep. It endures as the witness through our every birth and death, through all the many sojourns in the various worlds and planes of existence of our soul�s vast manifestation.
The Rigveda-the oldest of the Vedas and perhaps the key to our ancient spiritual heritage as a species-begins characteristically with the image of the fire sacrifice as a universal metaphor, the underlying process of all existence. This spiritual fire sacrifice indicates that all our thoughts and actions are offerings to our soul in order to help it grow and evolve in consciousness as it moves through the world of nature on its way back to the Godhead or Brahman.
This fire was called Agni, meaning the inner guide (agra-ni). Agni is the Divine child, seed or embryo (kumara, putra, sunu, sishu, garbha, napat), the spiritual consciousness that enters into creation and builds it up from within. Agni contains the essence, the source and the matrix of who we are and all that we can become. All the forces of nature are the mothers of this Divine child that nothing can limit or overcome. Agni is the mystery of our birth and death and the doorway to the infinite and the eternal.
Let us take a quick look at the journey of thi"
Rishi Gritsamada RV II.1.1
The Secret of Agni (Agni Rahasya):
The Journey of the Soul through the Kingdoms of Nature
By David Frawley (Vamadeva Shastri) www.vedanet.com
In ancient Vedic thought, the individual soul was symbolized by fire. Our inner soul, hidden like a secret flame deep within our hearts, abides inextinguishable throughout all our states of consciousness of waking, dream and deep sleep. It endures as the witness through our every birth and death, through all the many sojourns in the various worlds and planes of existence of our soul�s vast manifestation.
The Rigveda-the oldest of the Vedas and perhaps the key to our ancient spiritual heritage as a species-begins characteristically with the image of the fire sacrifice as a universal metaphor, the underlying process of all existence. This spiritual fire sacrifice indicates that all our thoughts and actions are offerings to our soul in order to help it grow and evolve in consciousness as it moves through the world of nature on its way back to the Godhead or Brahman.
This fire was called Agni, meaning the inner guide (agra-ni). Agni is the Divine child, seed or embryo (kumara, putra, sunu, sishu, garbha, napat), the spiritual consciousness that enters into creation and builds it up from within. Agni contains the essence, the source and the matrix of who we are and all that we can become. All the forces of nature are the mothers of this Divine child that nothing can limit or overcome. Agni is the mystery of our birth and death and the doorway to the infinite and the eternal.
Let us take a quick look at the journey of thi"
dreddyclinic.com - Abhyanga - the Ayurvedic oil massage
dreddyclinic.com - Abhyanga - the Ayurvedic oil massage: "How can a ritual so luxuriously relaxing, so blissfully comforting as a full-body warm oil massage rev up your body and mind, gearing them up for peak performance? Ayurveda, the 5,000-year-old holistic healing tradition from India, has an explanation for the seeming contradiction. Accumulated stress and toxins in the mind and body dissolve during the daily massage, says Rama Kant Mishra, Ayurvedic expert. A daily full-body warm oil massage therefore acts as a powerful recharger and rejuvenator of mind and body.
Abhyanga - the Ayurvedic oil massage - is an integral part of the daily routine recommended by this healing system for overall health and well-being. Traditional Ayurvedic texts wax eloquent on the benefits. Here's what one says - Give yourself a full body oil massage on a daily basis. It is nourishing, pacifies Vata and Kapha, relieves fatigue, provides stamina, pleasure and perfect sleep, enhances the complexion and the luster of the skin, promotes longevity and nourishes all parts of the body.
fatigue
When the views expressed in the different Ayurvedic texts are put together, here are the benefits that can be expected from regular performance of this pleasant daily ritual:
Increased circulation, especially to nerve endings
Toning of the muscles and the whole physiology
Calming for the nerves
Lubrication of the joints
Increased mental alertness
Improved elimination of impurities from the body
Softer, smoother skin
Increased levels of stamina through the day
Better, deeper sleep at night
The Ayurvedic massage is traditionally performed in the morning, before your bath or shower. You can use cured sesame oil, an herbalized massage oil, or an aroma massage oil.
If you choose sesame oil, lo"
Abhyanga - the Ayurvedic oil massage - is an integral part of the daily routine recommended by this healing system for overall health and well-being. Traditional Ayurvedic texts wax eloquent on the benefits. Here's what one says - Give yourself a full body oil massage on a daily basis. It is nourishing, pacifies Vata and Kapha, relieves fatigue, provides stamina, pleasure and perfect sleep, enhances the complexion and the luster of the skin, promotes longevity and nourishes all parts of the body.
fatigue
When the views expressed in the different Ayurvedic texts are put together, here are the benefits that can be expected from regular performance of this pleasant daily ritual:
Increased circulation, especially to nerve endings
Toning of the muscles and the whole physiology
Calming for the nerves
Lubrication of the joints
Increased mental alertness
Improved elimination of impurities from the body
Softer, smoother skin
Increased levels of stamina through the day
Better, deeper sleep at night
The Ayurvedic massage is traditionally performed in the morning, before your bath or shower. You can use cured sesame oil, an herbalized massage oil, or an aroma massage oil.
If you choose sesame oil, lo"
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