Reiki Certificates usui master teacher kundalini ayurveda attunement, Mohan Chute, Ole Master, Lineage

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Regards with love and light,

~ Mohan.                             

 

 

 

O Lord !

May all beings be happy, May all be healthy,

May people have the well-being of all in mind,

May nobody suffer in any way.

–Vedic Prayer

 

Ayurveda

“Ayu” means life and “Veda” means knowledge from the Vedic texts. This holistic science is the knowledge of complete balance of the Body, Mind and Spirit, including emotions and psychology, on all levels. Ayurveda includes in its consideration, longevity, rejuvenation and self-realization therapies through herbs, diet, exercise, yoga, aromas, tantras, mantras, and meditation.

It is said to have originated from Lord Brahma (Creator of the Universe, according to Indian mythology) and descended to the earth through various generations of gods and saints.

The sage-physician-surgeons of the time were the same sages or seers, deeply devoted holy people, who saw health as an integral part of spiritual life. It is said that they received their training of Ayurveda through direct cognition during meditation. In other words, the knowledge of the use of various methods of healing, prevention, longevity and surgery came through Divine revelation (Cosmic Intelligence); there was no guessing or testing and harming animals. These revelations were transcribed from the oral tradition into book form, interspersed with the other aspects of life and spirituality.

Ayurveda is an ancient science of life, a traditional and the oldest and most holistic medical system available on the planet today. Its major premise involves the symbiosis of mind, body and spirit. Any imbalance in this synthesis results in physical ailments. This ancient Indian medicine seeks to reestablish the harmony between the body and its habitat. It was placed in written form over 5,000 years ago in India, it was said to be a world medicine dealing with both body and the spirit. Before the advent of writing, the ancient wisdom of this healing system was a part of the spiritual tradition of the Vedic Religion.

This has been handed down to us by means of ancient venerable scripts as palm leaf books, leather leaves, etc. The oldest works in Ayurveda still available are the Charaka Samhita, Susrutha Samhita and Ashtanga Samgraha.

 

Ayurveda Literature : Charaka Samhita Sushruta Shalya Shalakya Tantra Agada Rasayana Hridayam Sangraha
Ayurvedic Drug – Medicine
Ayurvedic Philosophy for Disease Progression and Therapy
Concepts In Ayurveda
Diagnosis in Ayurveda
Diet: diet management
History Of Ayurveda
Pathological Basis of Diseases in Ayurveda
Tridoshas Maulik Siddhant

Ayurveda Franchise | Ayurveda Panchakarma Services

Ayurvedic Drug – Medicine

Ayurvedic medicinal substances are used to bring about a balance of the tridoshas In traditional Ayurvedic practice, a medicinal formula is always considered as being more than merely the sum of its parts. It is the overall balance or action of a formula that is valued.

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Preparation of Ayurvedic drugs follows the general Ayurvedic philosophy that emphasizes the whole; that is, substances are combined in such a way that their natural attributes synergistically enhance the action of the whole formula .Traditional formulas are often named. The name may denote a specific combination of herbs and other products prepared in a prescribed way, or formulas may be named for their major ingredient(s), for the person who first devised the formula, for the therapeutic action, for the part of the plant used, etc, for example Triphala powder is the mixture of powders of  three fruits amla, baheda and hirda: Chyavanprash is a semisolid formulation named after a sage ‘Chyavan’ who first devised the formula.

 

The principles that guide Ayurvedic medicinal formulation are:

synergy, opposition, enhancement, protection, and balance.

Synergy is the enhancement of the effectiveness of herbs and minerals with similar or complementary action, when they combine together.

Opposition is the counterbalancing of an undesirable effect  an herb or mineral  by adding another ingredient with the opposite action.

Enhancement is the promotion of the efficacy of the main ingredient, by either increasing its activity or its absorption, by the addition of other ingredients to a formulation.

Protection describes when the potential toxicity of a formula is checked by adding mild laxatives or diuretics that promote elimination.

Balance describes when the antagonistic actions of different portions of a formula are considered in balance with each other.

 

Preparation Methods

Single drugs are rarely used in Ayurveda. The formulations often contain heterogeneous mixtures of herbs and minerals with a complex process of purification and preparation.

The traditional methods used to prepare Ayurvedic drugs are based on the principles of extraction, concentration, and purification. The choice of preparation method depends on the part of the plant to be used, on its condition (fresh or dried), and on the drug’s expected use; for example, cold decoctions are preferred for conditions attributed to an excess of pitta. Plants can also be used whole or as their expressed juice.

A common method for the preparation of an herbal decoction involved 1 part of herb to 16 parts of water. This mixture is then gently heated  until it reduced to one-fourth of the original volume. Water is the major solvent used for extraction, but milk, oil, or fermented juices are also used. Both medicinal wine (asava-arishta) and medicinal jams (leha-avaleha) are used in Ayurvedic preparations.

 Some substances used in Ayurvedic medicine are toxic in their original form, such as poisonous herbs (aconite) or metals (lead, mercury, arsenic, antimony). Shodhana (purification) is the process by which toxic substances are purified; that is, rendered less toxic. For example,  detoxification of mercury  involved heating and cooling the mercury salt, grinding it, and then suspending and re-suspending the substance in a variety of liquids. Specific products that facilitate the process are added at each stage of preparation. In addition, the instructions may call for the use of a specific vessel at different stages of preparation, and they may be detailed to the point of stating from which direction the heat is to be applied. It is the experience of Ayurvedic practitioners that at the conclusion of an appropriate purification process, the toxic substances are no longer poisonous but are therapeutic.

The classical Ayurvedic methods of preparation are complex, tedious, and shortcuts in preparation may make a significant difference in the efficacy and safety of the resultant product. Because of this, it may be beyond the scope of the average scientific paper to exactly describe the method in which an herb is prepared, especially if a formula is used. This may create a problem in replicating the results of other researchers.

Properties of Ayurvedic Herbs

Ayurvedic herbs are described and classified according to five major properties: rasa (taste), guna (physicochemical properties), veerya (potency), vipaka (post-digestive effect), and prabhava (unique effect of the drug) .The term rasa, mean taste, can also mean dhatus or tissues.

Rasa

It is divided into six major tastes: madhura (sweet), amla (sour/acid), lavana (salty), katu (pungent), tikta (bitter), and kashaya (astringent). In Ayurveda, each taste is made of a combination of two of the five basic elements or mahabhutas (earth, water, fire, air, and ether). Each taste has corresponding effects on the three bodily doshas (pitta, vata, and kapha).

Guna

It represents the more physical aspects of a medicinal substance. There are five major classes of guna, and each class corresponds to one of the major elements:

heaviness corresponds with earth;

unctuousness with water;

keenness and sharpness with fire;

dryness with air; and

light with ether.

Gunas are generally considered in pairs: light/heavy, wet/dry, etc. There is an extensive subdivision of guna based on combinations with the elements, but its description is beyond the scope of this report

Veerya

It represents the active principle or potency of a drug.

Factors such as growth conditions, harvesting technique, and storage affect an herb’s veerya. Various authorities have different classification systems for this attribute. The simplest system classifies veerya as having properties that range between hot and cold. Substances that heat are pitta dominant; cooling ones are kapha and vata dominant.

Vipaka

It is the quality a substance takes on after it has been acted on by the body. After digestion,  the rasas are simplified into three groups corresponding to three vipakas.

Prabhava

It refers to a drug’s unique influence on the body. Even though the drugs have the same rasa, guna, veerya, and vipaka they may have different actions in the body. The drug’s prabhava accounts for these differences.

Concepts In Ayurveda

Malas : The Catabolic Products

The catabolic and excretory products are known as  malas in ayurvedia and they are three in number. They help in diagnosis.

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Types of Malas

‘Pureesh’ [Stool]

‘Mootra’ [Urine]

‘Swed’ [Sweat]

Agni : The Digestive Fire

In Ayurveda-Agni means digestive fire. It is very important in Ayurveda. It is instructed by the practitioners of the Ayurveda that Agni [digestive fire]should be maintained of sick persons.

Oaj : Vital power / Vital Force

In Ayurveda Oaj is Bodily strength or otherwise it can be said ‘vital force’.When Oaj is less than the normal limit, as a consiquence it creates unknown fear, constant anxiety, anxiety neurosis, worries, trouble to senses and sensory organs, weakness of the joints, low enthusiasm, etc. When Oaj is higher than the normal limit, it creates more allertiveness, aroused senses, hallucinations, etc.

 

Balanced & Imbalanced of Doshas

Each of the three doshas have certain quantity, qualities, and functions. The balanced or normal condition of all these doshas are essential for well-being, health, and wellness.hen all of these are balanced, it is called normal or balanced (Dosha Shamya). However, this balanced  or normal state is not stable; it is always changing. The Doshas will become either increased (vriddhi) or decreased (kasaya). Both of these states lead to ill-health or disease. However, increased Doshas may cause problems more frequently than do decreased Doshas. Each dosha has a set of qualities (gunas) associated with it which can increase or decrease in quantity.

 

Qualities of Vata Dosha

Cold, light, dry, rough, hard, mobile and the ability to penetrate fine particles

 

Qualities of Pitta Dosha

Hot, sharp, slightly oily, penetrating, liquid, light and can be sour and foul smelling when excessively increased

 

Qualities of Kapha Dosha

Cool, heavy, dense, stable, oily and slimy 

 

Types of Imbalances

There are two types of imbalances: Natural and Induced imbalances.

Natural – imbalances

Natural imbalance is due to time and age, which are mild and normally do not cause any problems. Vata, Pitta, and Kapha increase and become predominant during one’s life, during a season and during certain times of day. For example, Vata is predominant in the old age of one’s life, during the fall season and during late afternoon, as well as during the last part of night and the last part of digestion. Pitta is predominant during middle age, during the summer season, at midday, at midnight and during the middle part of digestion. Kapha is predominant during childhood, during the spring season, in late morning, at the first part of evening and during the early part of digestion.

Induced – imbalances

Induced or unnatural imbalances of the Doshas can be induced by such things as: inappropriate diet, inappropriate lifestyle, trauma, viruses, parasites, etc.

 

Symptoms of Abnormality of Individual Dosha

Following are some of the expected symptoms of deficiency, excess, and aggravation (vitiation) of the individual doshas:

Kapha

Kapha deficiency: It can cause sensation of dryness or internal burning, feeling of emptiness in the stomach and other cavities of the body, looseness of the joints, thirst, weakness, and insomnia. Kapha excess:It can cause whiteness of complexion, heaviness of limbs, nausea and fullness of the stomach, feeling of coldness, drowsiness, excessive sleep, and looseness of the joints. Kapha vitiation: It can cause aversion to food, inertness of limbs, vomiting, and impaired digestion.

Pitta

Pitta deficiency: It can cause dullness of complexion and reduced body heat. Pitta excess: It can cause urning sensation of the body, desire for coolness, yellowish coloration (of skin, eyes, feces, urine), insufficient sleep, fainting fits, weakness of sense organs. Pitta vitiation: It can cause eat (fever or hot sensation).

Vata

Vata deficiency: It can causelanguor, uneasiness, loss of consciousness. Vata excess: It can causeroughness of the voice, thinness of the body, dark complexion, desire for heat, throbbing sensation, hard stool, insomnia, and weakness. Vata vitiation: It can cause swelling or distention of the abdomen, rumbling sound of the intestines.

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