Monday, 10 February 2014

THE BLACKTHORN - It's medicinal and cosmetic uses.

Synonyms for the Blackthorn: Sloe, Sloe Berry 

Scientific Name: Prunus spinosa

Family: Rosacea

The dense, spreading, much-branched thorny shrub, which can reach a height of up to 3 m (9 feet), flowers from March to April. The small white scented flowers appear before the leaves. They are usually solitary, on short stems, but cover the entire length of the branches so densely that the whole shrub is shrouded in white. In May, after the flowers, the oval, tooth-edged leaves appear, and in late summer the bluish-black plum-like fruits which have a whitish bloom and astringent green flesh. They are 1 cm in diameter, contain a stone and are only edible after the frost. The thorns, incidentally, are transformed lateral branchlets. Blackthorn likes sunny hills and dry, sparse deciduous woods with chalky, deep soil. Together with other members of the rose family it often forms impenetrable thorny thickets. The light-loving blackthorn is extremely resistant to pests and regenerates quickly after cutting. It can colonize shallow soil quickly and spreads through seed dispersal by mammals and birds and by production of root suckers. Even on wind-exposed sites it defies the natural forces. So it is not surprising that it was used as pioneer wood for stabilizing embankments and dry slopes and for landscaping slag heaps and wasteland, as well as for wind and snow screens. With its high value as honey plant, too, blackthorn emerges as something of an ideal shrub. In spite of its fertility, blackthorn has largely disappeared from the agricultural landscape as a result of modern farming methods which made small fields impractical. Only recent ecological research has demonstrated the utility of hedgerows for agriculture and shown that their protection is worthwhile.
Blackthorn was originally a native of central Europe. Thanks to its hardiness it has become widespread and is now found from southern Sweden to the Urals, and in the moderate zones of Southwest Asia, North Africa and North America.
Flavonoid glycosides, coumarin derivatives, tannins and bitter substances, acids, vitamin C, traces of amygdalin (cyanogenic glycoside)
Medicinally blackthorn has astringent, mildly diuretic and laxative and anti-inflammatory action. An infusion made from the dried flowers is used for blood cleansing in skin diseases and rheumatic complaints and as a gargle for mild inflammation of the mouth and throat. A compote or jam made from the berries combats poor appetite. In folk medicine there are some fantastic sounding customs: in the Tyrol a sloe is tied to the left side of the chest as a remedy against jaundice. In many regions there is a custom of eating three flower stalks of the blackthorn bush three times in succession. This is said to provide protection against fever and gout.
Interesting facts
Anyone who tries to get through a blackthorn hedge will realize where the Latin name "spinosa" (= thorny) comes from. The alternative common name, sloe, is of Germanic origin (old high German "slĂȘha") and is probably related to the old Bulgarian "sliva" and the Latin "lividus" = bluish. The name sloe would therefore refer to the blue fruits. The name blackthorn, on the other hand, refers to the black bark of older blackthorn trees.
The ancient Teutons already knew about the protective action of the blackthorn: together with hawthorn it was used for the first garden hedges which protected apple trees and herbs from game-damage. Incidentally, the Indogermanic word "gher" (= to catch) developed into the word "ghortos" which means literally "fenced in, enclosed". It was thus the fence that gave the garden its name, the woven fence or the protecting hedge enclosing a piece of land along the wall of a house.
In some places blackthorn is believed to ward off spells and have prophesying powers. In the night of St. Ottilie it was customary to burn blackthorn branches as incense and on Walpurgis night blackthorn was burnt together with juniper and rue to ward off evil spirits.
Blackthorn provides a richly decked table for numerous animals: the lush flowers are welcomed by early flying insects, for example many wild bees (sand bees, cuckoo bees and others), bumble bees, beetles and flies. The leaves, which appear later, are particularly popular amongst caterpillars, for example those of the Scarce Swallowtail, the Brown and Black Hair Streak, the endangered Small Emperor Moth and especially those of the sociable Ermine Moths which build silky tents in the branches and are sometimes so numerous that whole blackthorn populations are stripped bare. The birds that nest in the blackthorn, such as the Red-backed Shrike and the Yellowhammer, find a veritable land of milk and honey there. For birds and mice which depend on berries in winter the spiny shrub is an indispensable larder and guarantee of survival.
Blackthorn was important for humans in very early times. Archeologists have found fruit stones at the sites of Neolithic pile villages. The Arabs, Greeks and Romans and people in the Middle Ages used the flowers and fruits as medicines and food. Asclepiades and Andromachus, for example, praised a thickened fruit juice from sloes as an effective remedy for dysentery. The tough wood of the undemanding blackthorn was also formerly used in agriculture. The bark provided blackthorn ink, the fruits a red and the bark a brownish dye for wool and linen.
Today the fruits of the blackthorn are still used to brew warming drinks for harsh winter evenings: sloe wine and sloe gin make you feel cozy indoors while the snow rages outside. But syrups, jellies and jams are also a vitamin-rich delicacy.
Use in Dr Hauschka Skin Care and Remedies  
Early in the spring, even before the young shoots and leaves begin to sprout, the blackthorn envelops itself in a radiant white mass of blossoms. But it is not until late in the year, when the first frosts herald the coming of winter, that the fruits ripen and become sweet. Thus, the blackthorn only hesitantly divulges its vital powers, keeps them in a certain inwardness. The flowers which have gone through the winter help the human organism to overcome the winter and to adapt its metabolism to the spring. The vitality-bearing fruits provide strength in states of exhaustion.
These properties are made use of in the Dr.Hauschka Skin Care. Thus Dr.Hauschka Blackthorn Body Oil strengthens and warms the skin. With its pleasant fragrance, the harmonious composition of blackthorn blossom, birch leaves and St. John'swort firms and purifies the tissues. The skin-strengthening properties give the skin a fresh, well cared for appearance.
Gently prepared oil extracts from blackthorn blossom unfold their conditioning properties in Dr.Hauschka Hand Cream, Lemon Lemongrass Body Moisturizer and Quince Body Moisturizer, too. Fully ripe blackthorn fruits harvested in the wild are carefully processed to essences which round off the composition of Dr.Hauschka Rose Body Wash, Blackthorn Body Wash, Lemon Body Wash, Lemon Lemongrass Body Moisturizer, Quince Body Moisturizer and Deodorant Fresh.

Saturday, 20 October 2012

Diwali Celebration at The Harmony Centre, Walpole, Halesworth, Suffolk. Tuesday 13th November 7p.m - 10p.m

In India Diwali is a festival which comes at the end of the monsoon season and celebrates the triumph of good over evil. Diwali is called the Festival of Lights and is celebrated to honor Rama-chandra, the seventh avatar (incarnation of the god Vishnu). It is believed that on this day Rama returned to his people after 14 years of exile during which he fought and won a battle against the demons and the demon king, Ravana. People lit their houses to celebrate his victory over evil (light over darkness.)The goddess of happiness and good fortune, Lakshmi, also figures in the celebration. It is believed that she roams the earth on this day and enters the houses that are pure, clean, and bright. Everyone dresses in their best clothes and women in silk saris. Diwali celebrations may vary in different communities but its significance and spiritual meaning is generally “The awareness of the inner light which shines within us all."
Please come and join us for an evening celebration, and let us bring the light in together! We will start with a Pooja, mantra chanting and a group meditation, followed by sharing some delicious food, and a chance to speak to practitioners, and have a general get together, ending the evening with the screening of an Indian Movie! All are welcome, please bring a vegetarian sweet or savory dish with you, and please RSVP so we have an idea of numbers.
Please call lucietta at The Harmony centre.  tel: 01986-784712

Friday, 19 October 2012

The Yoga of Self ~ Maharishi's Transcendental Meditation. By Tanya Bradbury.

 This was a presentation I gave as part of my Yoga teachers training course in December 2009. I wanted to write this from my own understanding and experience of Yoga, because the description of the path of Yoga being taught was different to my own understanding. In Yogic practice meditation is seen as something difficult to perform, and self-realisation is something only the most developed Yogi’s can achieve after much purification of mind and body. I wanted to show that Yoga can be interpreted differently, and that the Path of Patanjali's Yoga beginning with Yama's and Niyama's are actually the result of Being and not the cause.
We live in a world full of sensory experience, in fact that’s how we experience ourselves, others and the world around us. We like experiencing new things and enjoy the excitement and the challenges life brings, but all too often the happiness is short lived. We are rarely content with just one thing. We crave more and more new experiences, relationships and material possessions. The society we live in encourages us to work harder and consume more. This creates stresses of all sorts, addictions, disease, depression and unhappiness. The majority of the population is totally caught up in this cycle. We search for some remedy some natural panacea, but we don’t know what it is. It’s a fact that we always look outside ourselves for the answer first. Our relationships also suffer as a consequence of our own expectations; we are hoping that our partner will make our life happy and complete, somehow filling in the missing gaps in our own shortcomings and inadequacies. This is a pattern that is often repeated over and over again and leads to dissatisfaction on both sides. One thinks that he or she doesn’t match up to you ideals, and they are feeling inadequate because they can't give you what you want. 
If we can transcend the superficiality of life then we can enjoy the relationships we have with our self and with others.
 Through the simple technique of deep meditation we can literally transcend the limitation of our mind and body. We come out of activity and go into silence, and as the mind settles down the thoughts settle, and when we transcend we go beyond conscious thought to the transcendental level of life, which is silent yet dynamic. It is the field of all possibilities, this is how we establish Being ”I ness” or Self Awareness, by connecting with this field of Pure Transcendental Consciousness. The mind will always move to the area of greatest charm, seeking joy and bliss, the process of transcending helps to establish this bliss within the mind and nervous system. It is a pleasant and relaxing experience. But it’s the effect of meditation, what we do out in activity that’s important.
 The deep rest gained through 20 minutes of transcendental meditation is equivalent to the deepest part of the sleep, which, usually takes between four to five hours. During this time the breathing slows, the heart rate drops. Stress hormones in the blood, like cortisol and adrenaline are lowered. Levels of melatonin and serotonin are increased in the bloodstream. Levels of Ojas as are also increased. Ojas is a precious fluid, which gives immunity, strength and lustre to the skins and eyes. Afterwards you feel relaxed and refreshed. Meditators on average have a biological age ten years younger than their chronological age. Regular practice of meditation cultures the whole nervous system and mind.
Each time you come back into activity you take a bit of that stillness and calmness with you. Maharishi used to make a very good analogy with the dyed piece of cloth. A piece of white cloth is dipped in dye and hung out to dry in the sun, after it is washed some of the dye remains leaving a stain upon the cloth. Each time the cloth is dipped in the dye, dried in the sun, then washed the stain becomes stronger.
So it is with the regular practice of transcendental meditation. In time this inner awareness stabilises in the mind and physiology, so that when you are in activity a part of you always remains silent and still. This state of being is called Transcendental Consciousness. 
Once one is established in the Self, Self- Referral Consciousness starts to develop, whereby spontaneous right action occurs. Yogastah Kuru Kamani, (established in self perform action.) You start to live in a way, which helps your own evolution, and doesn’t go against it.
 You care for your body by eating pure healthy food. A vegetarian diet becomes a natural evolution and not something that’s forced or unnatural. Addictions start to leave you and not the other way round. Your health and immunity improves, and even if you do get sick, you are not overwhelmed by the burden of ill health, a part of you is well even in sickness. It doesn’t mean you turn into a saint over night, but in time you are more in control of your thoughts and actions and your relationship with others improves.
As time continues the intellect grows and expands, because the intellect or buddhi is not caught up by the limitations of the mind. The mind and ego, is bound by the Three Gunas, satva, rajas and tamas, which are connected to our physical body, sensory perceptions and emotions, but when we transcend we also transcend the physical limitations of the three gunas.
The intellect or buddhi experiences this ocean of silent pure awareness. "Knowledge is structured in consciousness." (ref: Maharishi Mahesh Yogi.) Knowledge and self- enquiry start to grow. This is Jnana Yoga. (This is how the Rishi’s were able to cognise the whole of the workings of the universe through deep meditation.) Inner awareness and intuition also grow and in time you instinctively know something to be true, without having to study it; Ritambhara Prajna, the spontaneous realisation of something. As knowledge and self- enquiry grow so does the love of God, the divine aspect of your Self. The Sadguru within and of the Absolute. Bhakti Yoga, the growth of love and devotion spontaneously develop. The love of the divine aspect of ourselves and the love of the absolute. They become one and grow together on the path of Self- Realisation. This is the path of Yoga that Shankara, India’s great teacher and saint also extolled. Many have mistook his teachings as two separate paths but in reality this was never the case. This was also the sad fate of Buddha’s teaching, many hundreds of years later the devotees lost that connection to Being and mistook the path as the way to enlightenment, not the result of it. Guru Dev, Maharishi’s great teacher and master said,” When the foundations of a house lay hidden from view, the foundations are forgotten.” In the same way a house that is built on faulty foundations, sways in the wind and in time falls down. Without being, confusion of cause and effect pervaded every field of understanding. Even the most practical path of Yoga was misunderstood, Karma Yoga, (attainment of union by way of action) began to be understood as based on karma, (action) whereas it’s basis is Yoga, Union- transcendental consciousness.
The founder of Yoga philosophy Patanjali was also misunderstood, the order of the path of his Ashtanga Yoga was changed to begin with Yama’s and Niyama’s (the secular values), whereas in reality it should begin with Samadhi. Samadhi, Self Realisation cannot be gained by the practice of Yama and Niyama. Proficiency in the virtues can only be gained by repeated experiences of Samadhi. It was because the effect was mistaken for the cause, that this great philosophy of life became distorted and the path to Samadhi was blocked.
 It is to Guru Dev we thank for restoring this beautiful knowledge in its entirety and to Maharishi for bringing it to us in the form of Meditation that everyone could enjoy. For fifty years he worked to restore the purity of the Vedas and helped to raise man to a higher level of consciousness. He wanted to create an ideal society, where man could live in peace and harmony. “Jnana” knowledge, and “Bhakti “ devotion, are the fruits of this Transcendental state. It is not something separate, it's part of this whole process of evolution, from Transcendental Consciousness to Cosmic Consciousness, whereby the workings of the of the cosmos, living in harmony with nature become one. In God consciousness, we recognise our own divine nature and that of others and of the absolute reality of life. And of Unity where there is no separation of thought action and deed, God is within all and everything. Sat Chit Andanda “Unity in the diversity of life.” Bliss and joy in Self Realisation, in Being. This is liberation, Moksha. There is no need for renunciation, for sacrifice. The Sadak doesn’t feel his is sacrificing anything, this is the play of consciousness, the true reality of life.
It is important for everyone to realise that they can be self-realised if they choose. All they need is the right technique and the discipline to do the practice. Maharishi gave the world such a beautiful gift of Transcendental Meditation for everyone to enjoy.

Jai Guru Dev.

Ref: Baghavad Gita by Maharishi Mahesh Yogi.

Thursday, 20 October 2011

Monday, 26 September 2011

Ayurvedic Marma Massage at The Harmony Centre with Dr Swaroop Verma

Hi Friends it was a busy and exciting time here in Suffolk during August Dr. Swaroop Verma a renowned Ayurvedic Doctor from Israel paid us a special visit. He kicked off the weeks programme with a very well attended talk at The Harmony Centre, as most people were new to Ayurveda he talked more about the fundamental concepts of Vata, Pitta and Kapha and included a wonderful series of chants and meditation. It was also good for me because I got to meet local people with an interest in Ayurveda and Yoga. Then Following on from the talk, The Harmony Centre was the perfect setting for Dr Verma's Ayurvedic Marma Massage course. We had a really nice group of people from all over the country, and one participant came all the way from Scotland. The theory was on the friday evening and practical was all day Saturday & Sunday. This technique of Ayurvedic Marma Massage has been developed by Dr. Verma and his family over several generations. Dr. Verma is an amazing teacher, and there is a logical way in which the massage is taught, and the movements just seem to flow from one to the other. I have been practicing the technique since the end of the course and all my clients have commented on how much they enjoyed the treatment, and how good they feel afterwards. Giving the massage also makes you feel good. We were also treated to Wonderful Ayurvedic vegetarian food that Dr Verma cooked for us as well which was delicious. We had vegetable dal and rice and homemade coriander chutney. and lots of organic vegetables and salads that some of our students brought in. As food is considered as medicine in Ayurveda, all Ayurvedic doctors are expert in cooking and preparing food. It was an appetizing and enlightening weekend, and We look forward to Dr. Verma coming back again next year for Part two follow-up. In the mean time I am going to run a series of Sunday workshops on" Rituchariya and Dinachariya" Ayurvedic seasonal and daily routines. The changing seasons can influence our whole neuro-physiology, so in this workshop we will learn how we can adapt and balance our lifestyle and diet in accordance with the season. As we will be moving into winter, we will be looking to balance Vata dosha. Imbalanced Vata is responsible for the majority of all disease, so if we can learn to balance Vata then we are well on the way to improve our health and prevent future ill health. The first Worshop will start on Sunday the 13thNovember.

Friday, 22 July 2011

Ayurvedic Nutrition & Cookery Workshop with Dr. Swaroop Verma 22nd August 2011

The workshop is designed for those who want to deepen their connection with their bodies and soul through the secrets of healthy ayurvedic nutrition. The workshop gives you the tools to make yourself and your loved ones a healthy balanced meal, by adapting a personal healthy life style and nutrition. Five hours of practical cooking, learning how to prepare six different healthy vegetarian dishes then enjoy sharing a delicious supper together.
This workshop is essential for Ayurvedic & Yoga practitioners, vegetarians, and all of you who are interested in and care passionately about good food.

  • How to determine and balance our unique body/mind constitution.
  • How to build a healthy daily and seasonal routine that will maintain health, prevent disease, and slow down the ageing process.
  • “Kitchen cupboard remedies”, Understanding the medicinal values of the spices used in Ayurvedic cooking.
  • Tailoring food according to your body type.
A healthy Ayurvedic meal consists of:
  1. Khichri – rice, lentils and vegetables. a meal that provides essential proteins, carbohydrates, vitamins and minerals.
  2. Lentil soup. - Nutritious and easy to digest, has a detoxifying affect.
  3. Chapatti - Healthy Indian bread without yeast.
  4. Chutney - a sauce/spread that strengthens the digestive system.
  5. Raita - Yogurt with fresh vegetables, and special seasoning.
After eating this meal you will feel light, happy and satisfied!

Date & Time: 22nd August- 16.00- 21.00
Telport House
NR 34 9PL

Cost: £85.00
For more information please contact: Tanya Bradbury
m: 07779 583 123 t: 01986 798644

Wednesday, 20 July 2011

Ayurvedic Diet A Healthier Approach To Life

In India all Ayurvedic doctors know how to cook, and know intimately the different effects that foods can have on individual constitutions, pre and post digestion.This also includes a variety of cooking methods which help to transform and enhance the digestive quality of the food. A whole science revolves around this one subject, because incorrect eating and poor digestion creates ama or toxins in the body and this ama is the root cause of most diseases. Everthing begins with good digestion, absorption of nutrients and proper elimination of waste products. Only then can the body produce healthy tissues and a balanced nervous system. Good health or Svasthya predominately revolves around a diet rich in fresh unprocessed foods, mostly based around grains, pulses and vegetables and fruits.
However Ayurvedic diet is not bland or boring, it is something which gets the digestive juices flowing and is so delicious that it leaves the individual happy and content and well nourished. So even before you see the food you can smell it, and it's this first sense that helps to stimulate the appetite, we even say something smells "Mouth watering". It should also look appetising and contain different textures, some liquid, like a soup and other vegetable and rice dishes. Flat bread like Chappati also adds to the texture and nutritional content.
The balance of flavor and variety of tastes in Indian cooking leave us feeling satisfied. This is because they contain a balance of the six tastes. When all the six tastes are present in a meal, then we can say it's truly balanced and this balance of flavors helps us to enjoy our food and at the same time it helps us digest the food more easily.
  • Sweet - Milk, fruits , grains, sweet fruits, sweet potato
  • Sour - fruits, Yoghurt, sour cream, mature cheese, pickles
  • Salty - salt, sea fish, seaweed, asafoetida
  • Bitter - Radichio, bitter gourd, green leafy veg
  • Astringent - pulses, lentils, beans
  • Pungent - ginger, pepper, mustard, tender radish
The importance of the six tastes in each meal is something we tend to overlook in the western diet. Our diet in the west is mostly made up of "Sweet, Sour and Salty" If you look at fast food like a big mac or fish & Chips these are the main flavors. The trouble is too many of these flavors leaves our diet wanting, and often these tastes are high in sugars, salts and fats.
They can also aggrevate some of the doshic types like Pitta and Kapha. And something that we tend to eat more of here is chocolate, I've noticed in India that people really don't eat that much of it if at all. They do like sweet without a doubt! but often that tatse will be within the meal and balanced by the others. Once you get to knows your own constitution better, you can eat more of the foods that are good for you, and eat less or avoid the ones which upset you.
In the Workshop that Dr. Verma is presenting, you will not only learn how to cook six delicious vegetarian dishes, but you will also gain much insight into the ritual and methodology of Ayurvedic cookery and nutrition. It is something that everyone here in the west should know about. After all "You are what you eat"

By Tanya Bradbury.

Wednesday, 13 July 2011

Ayurveda, Yoga and Tantra- The Ultimate diagnosis and treatment of Human suffering By Dr. Swaroop Verma

Ayurveda, Yoga and Tantra , these three allied mountains of knowledge reveal themselves at the same time, from the same stream of eternal wisdom, Sanatan Dharma, through the same group of seers in the same Himalayan region of India.

They all follow the four fold fundamentals of Sanatan Dharma: which subscribes that there is an eternal problem of disease, decay and death. Proper diagnosis of this fundamental problem is needed to find out the real cause. When the cause has been diagnosed then, there is way to cure it. Budha describe them as four noble truths.

Yoga and Ayurveda both have the same complementary approach towards Swastha (health) and Cikitsa (healing) on a very deep level. According to Yoga, a Moodh- Kchipta(Disturbed state of mind) or any negative internal or external stimuli (Klesha) creates a Psycho-physiological disturbance (Vikchepa). This leads to a state of miserable distress (Dukha-Daurmanasya) of the organism and affects the flow of Prana (Swasa-Praswasa) which manifests as Vyadhi (via-a dha-out of track).This phenomenal fact described beautifully in the thirty-first sutra of first section of Yoga-Sutra of Patanjajali. By practicing different steps of yoga a practitioner creates a Nirudhi (Transcendental state of mind) which leads to Samadhi (Sama-a-dha- to put together as one whole). Samadhi is the state of being, integrated functioning homeostasis, a psycho-somatic balance, where the person returns to his own original form (Swaroop), only then is he really Swastha (healthy).

My grandfather Late Dr. Munnalal Verma a celebrated Yogi and dedicated Physician, successfully used these Yogic-Ayurvedic approaches in his clinical practice for years and it has been an fundamental source of my further understanding on the subject.

To bring real Samadhi and Swastha I found a beautiful and profound integrated Ayurvedic and yogic approach, consisting of four comprehensive steps.

  1. Understanding the human psyche on a deep level through right knowledge (vidhya), in order to cultivate the correct psychological attitudes. This Vedic knowledge reveals that we are not only a physical machine of biochemical processes or only a psychological victims of socio-religious conditioning, but we are a conscious being which can be aware and rise from our narrow, egoistic, limited personality to on that level where we can experience unlimited vastness of our true being, which is beyond the suffering and the pain. To give a complete and comprehensive picture of human psyche and to take us out from physicality of Maya, this Vedic knowledge describes how every human being made up of seven different bodies including our physical and mental body and how these different body functions together in order to sustain the organism. When we can peel all covering of different bodily layer of our soul then we can realize that Raga ( wrong attachment with Maya) is one of the main cause of Roga ( disease) and can be dealt with by Abhyas (constant de-conditioning practice) and Vairagya (conscious living).

2. Reconditioning of the neuro-muscular and neuro-glandular system through different practice of Yoga which enhances physical and mental immunity.

Now it has been established in the medical community that Ayurveda, yoga and Tantra all these eastern sciences are the first and the best mind-body medicine ever known to human mind. They described beautifully how every mental or emotional trauma accumulate as a complex node on the different vital organ and Neuro-musculo-skelaton system, which greatly influence on our posture and how we hold our body.. And when posture is distorted then Prana can not move freely in the Nadi (Pranic Chenal). This distortion in posture can be corrected through Asana and other Yogic practices.

3. Swastha-Vrata- Ayurvedic health regimen of a healthy lifestyle, wholesome satvic diet, encouraging the natural process of elimination, the avoidance of the suppression of natural urges. All this Ayurvedic healthy regimen and life style is understanding and following one's natural bio-rhythms tailoring it to the cosmic- rhythms. Because, ultimately our personality is made up of four things; what and how we eat (Ahar), how we spend our time (Vihar), what we think (Vichar) and how we relate to each other (Achar).

4. Special Yogic practices to regulate the Pancha Vayu (five kinds of main vital energy or SubVata Dosa). All Yogic practices of Asana, Pranayama, bandha, mudra, kriya, connect to one or two specific Pancha Vayu and regulate the flow of Prana. According to Ayurveda, any disease or discomfort is the result of the flow of one or other Pancha Vayu going out of track (Vyadhi). Ayurveda is the detective tool for tracing the imbalanced Vayu and Yoga and Tantra are excellent therapeutic means to balance it.

While I was living and studying at a well known scientific and literary research institute of Yoga, Kaivalyadhama, India, I realized this integrated and very practical diagnostic and therapeutic fact of Ayurveda and Yoga about Pancha-Vayu.

Ayurveda elegantly describes these Pancha Vayu as Sub Vata Dosha and there is a detailed description of how to diagnose their Dusti (Disturbed state) but the treatment is mainly on a physical and gross level. On other hand in Yoga there is not that much clear description about Diagnosis of these Pancha-Vayu but whole Hatha Yoga is the play of these five life energies on a very deep and subtle level. In fact, in yoga any desired movement or transformation, either kundilini awakening or opening of Chakra or performing a simple Asana (posture), can not be established without involving the Pancha Vayu.

For example, disturbed Udan Vayu Or Udana Vata can create coughing, vomiting, reflex problem on a physical level and psychological or emotional level it can create lack of self-expression, lack of enthusiasm or arrogance, throat and heart chakra related problems etc. This disturbed Udana can be diagnosed by Ayurvedic diagnostic methods and can be managed by those Yogic practices where the emphasis is given to Udan Vayu, posture likeBhujangasana, bandha like Uddiyana bandha, mudra like Viparit karani and kriya likeKapalbhati etc.

Ayurveda is the detective tool for tracing the imbalanced Prana; Yoga and Tantra, being an excellent therapeutic means for balance it.

Yogic and Tantric practices require a healthy and well-balanced body.

Ayurveda provides this necessary tool for achieving the goal of Tantra and Yoga through right nutrition and wholesome lifestyle.

As we see Ayurveda, Yoga and Tantra with their allied application leads to ultimate diagnosis and healing of Human suffering.. They are not only dealt with disease but they are also an comprehensive means to Sadhaka for self realization and achieve the ultimate balance (Swastha).

Friday, 24 June 2011

Coming soon in August Ayurveda Marma Massage Course with Dr Swaroop Verma

This is a unique opportunity to learn Ayurvedic Marma Massage and Ayurvrdic Nutrition and Cookery with a Master Practitioner. Dr. Swaroop Verma is taking time out fro his busy European tour to spend a long weekend with us here during August.
Prior to the weekend course Dr. Verma will give a free and open talk on Ayurveda, Yoga And Tantra "A Journey From Physical To Consciousness."
"Mamas" are the energetic cross-roads of the body, junction points between matter and consciousness. "Ayurveda Marma Massage" is an excellent way to work on marmas and regulate the Prana (Vital Energy) in the Nadis (Energy Chanel), stimulate the Kundalini and balance the Chakras.This practical technique has been passed down from generation to generation in the Ayurvedic and Yogic families in India, for thousands of years.
This type of massage has many healing benefits. Beside the mental and emotional releases, Ayurvedic massage increases immunity, flexibility and strength, it reduces toxins, stress and fatigue while slowing down the ageing process and improving general well-being.
This course is for professional body-workers, Healers, Yoga and Tantra practitioners and Yoga teachers and also for all those who want a deeper understanding of authentic Ayurvedic massage. It is also suitable for the lay person who wants to experience their healing energy and explore the power of physical touch.

The subjects covered
  • Fundamentals of Ayurveda-tri doshic theory;
  • Prakriti – How to know your body type;
  • Practical Whole-Body oil Massage with emphasis on Marma Points;
  • Oil Preparation for Ayurvedic Massage;
  • Aromatherapy- Use of Essential oils on Marma , according to Body-Type;
  • Introduction to Pancha-Karma, a therapeutic programme for cleansing
  • the body from toxins.

Every session will begin with meditation and chanting.

This is a certified course, and after completing it successfuly the participant can practice Ayurveda Marma Massage professionally.

Venue: The Harmony Centre, Walpole, Nr Halesworth, Suffolk, UK. IP 19 9BB

Dates: Free Talk, Thursday 18th August 7.30 – 9.30 pm.

Massage Course Dates:

Friday 19th August 9pm

Saturday 20th 9.30 am -5.30 pm

Sunday 21st 9.30 am- 5.30 pm

Course fee: £350 Couples: £650 includes comprehensive course notes, and delicious vegetarian lunch on both days and refreshments.

Bed and breakfast accommodation is available locally and there is a full list on The Harmony Centre website

Train connections from London Liverpool Street Station to Halesworth (10mins by taxi to Centre) and London Liverpool Street to Diss (20mins to Centre)

Ayurvedic Cookery and Nutrition Workshop with Dr. Verma

Date: 22nd August, 4pm- 9pm.

Venue: Telport House, Puddingmore, Beccles. NR34

Cost: £85

Talk Date: Thursday 18th August 7.30 – 9.30 pm.

Prior to the course Dr Verma will be giving a free and open talk on "Ayurveda, Yoga And Tantra; A Journey From Physical To Consciousness."

Ayurvedic Consultation

Dr. Verma will be available for Ayurvedic consultations which include: pulse diagnosis, nutritional advice according to the individual constitution, herbal prescription etc. An Ayurvedic consultation is a thorough check-up of physical and emotional root causes of disease and health problems. It can help many kinds of chronic and incurable diseases like asthma; bronchitis, allergy, skin problems, fatigue, diabetes, obesity, digestion problems, stress; memory-disorders, arthritis, gout, insomnia, sexual-problems, impotency, sterility, menstrual and menopausal problems etc. As his schedule is very tight, please pre-book an appointment to avoid disappointment.

Time: 30 minutes,

Cost: £75.

About Dr. Swaroop Verma.

Swaroop Verma, director of Shri Ayurveda & Yoga Center”, was born and brought up in northern India in a traditional Ayurvedic and Yogic family. His grandfather, late Munnalal Verma was a well-known Ayurveda Practitioner and Yogi from Agra. Swaroop received initiation in Ayurveda, Yoga and Shri Vidhya Tantra at the early age from his grandfather and worked in his family clinics from Childhood. After completing his first degree in Science from Agra University, he further studied Ayurveda and received DAMS and “Vaidya Wisharad” (Ayurvedic Doctor). To understand the relation between Ayurveda, Marma and Chinese acupuncture, Dr. Verma learned Chinese medicine receiving an M.D in acupuncture from “Indian Acupuncture Society“. Dr. Verma joined “Kaivalyadhama”, a well reputed institute of scientific research in Yoga. Upon graduation, he developed a unique therapy for Mind-Body called "Shri Yoga Therapy" Dr. Verma is specialist in Ayurvedic detoxification-rejuvenation program, Panchakarma, Kaya-Kalpa Chikitsa, Marma Puncture etc. Since 1993, Verma has been running a wellness Center in Israel, practicing and teaching Ayurveda, yoga & Tantra in Israel and abroad.

For further details contact: Tanya Bradbury

m: 07779 583 123