AYURVEDIC MASSAGE VARKALA

Certain marma therapies can not only enhance thinking, feeling, and perception, they also have the potential to evoke a state of choiceless, passive awareness-
ness and transform it into a transcendental state of samādhi. Thus, the total healing of body, mind, and spirit can happen through marma chikitsā.
Mahad: Innate Intelligence of the Body – and the Universe In Sānkhya philosophy, Mahad or cosmic intelligence creates order in the universe. It permeates every aspect
of creation from the gross to the subtle and from the macrocosm to the microcosm, from the order governing the vast galactic universe to the infinitesimal genetic code guiding the unfoldment of life within every living cell. On the physical level, the body is shaped by Mahad
to reflect the perfect harmony of structure and function. The five elements govern the structure, the three doshas rule function and the seven dhātus (bodily tissues) influence
both structure and function. This microcosmic mahad is evident in the precise locations of the marmāni mapped within the matrix of majjā dhātu, the nervous system. On the mental level, cosmic intelligence manifests as individual consciousness, which expresses itself as the principal mental faculties: manas (sensory mind) and buddhi (intellect). The marmāni are intimately connected to the mind via majjā dhātu and mano vaha srotas (channels of the mind). On the spiritual level mahad, which on the cosmic scale is the flow of consciousness or intelligence that facilitates harmony among all aspects of creation, is given voice in the body through the flow of prāna. Prāna is the breath that animates the organism and allows its
spirit to reside in the body. The entry of consciousness into the marmāni allows communication within and Nidra Yog Foundation

Universal Mind and Particular Mind:

Opening to Infinity According to the Sānkhya philosophy of creation, there is a universal mind, called Vibhu, and an individual mind, called Anu. The universal mind is the ground mind,
and the individual mind is the particular mind. The universal mind is vast, unbounded, infinitely creative, and eternally pure, unclouded consciousness. The particular mind is a conditioned mind, based upon its stockpile of thoughts, feelings, and emotions stored in memory. Memory is the background to all we think, feel and perceive, and imposes itself upon the foreground of pure, direct experience. The more the particular mind fails to apprehend the ground mind, the more life becomes suffering. The root cause of suffering is this division between the ground mind and the particular mind. Through marma therapy, a new pathways are opened within the mano vaha srotas, which
allow a particular mind to transcend its conditioned state and expand into the universal mind. 

This unity of the individual mind and universal mind bring radical transformation and total healing in the life of the individual. Ground mind belongs to all. It operates through the sun, the moon, rivers, mountains, oceans, flowers, and trees. In our daily perception, a particular mind creates division in which “you” become the observer and “that” becomes the object, the thing to be observed. When the observer is unaware of both the pure essence of the ground mind and its all-permeating presence within all things, our powers of observation are minimal. This limited observation creates judgment, criticism, like and dislikes, and so on, based on our particular background.

The more our background dominates our experience, the more we lose ground. Particular mind freezes our perception. And because of our frozen perception, we see our world as we see it now. Marma therapy has the capacity to help us unfreeze this perception, via the media of majjā dhātu and mano vaha srotas.

In this way marma chikitsā can improve the quality of perception. It brings clarity. Clarity of perception becomes compassion, and compassion is love. Marmāni and Mind/Body Medicine Within one month, we have totally new skin, as far as the atoms and cells are concerned. Our superficial self dies and a new one takes shape. In the space of four days, we have a completely new gastro-mucous lining. In a period of six months, all the atoms of the liver are replaced and we have an entirely new liver. Like these constant changes in the body, everything in the universe is changing.

There is nothing permanent in this world. Only change itself is permanent. These changes are happening on the vast screen of awareness, which is eternal, timeless existence, the unchanging ground upon which all change occurs. At this time in history, important changes are taking place in the Western scientific understanding of mind and body, and of the nature of life itself. The old paradigm, which held that the mind lives in the brain, is giving way to a new paradigm that says the brain lives in the mind.

The old paradigm assumed that the mind is within the body. The new paradigm asserts that the body is in the mind. According to the old paradigm, mind and body are separate and distinct, with the concrete, solid, material body being “real” and the abstract, non-physical mind grudge- only accorded a shadowy existence. The new paradigm says that we cannot separate body from mind. The body is a crystallized mind, and the mind is the energy aspect of the body. To speak of mind and body as two distinct entities is simply not true, and creates confusion and separation. That is why we speak today of mind-body medicine. Āyurveda has always recognized this. From the Āyurvedic perspective, going back thousands of years, we should speak of mind-body or body-mind, because they are one. Anything that happens in the mind influences the body, and vice versa. Mind is a flow of thought, as a river is a flow of water. As the water, so the river. If the water is clear, the river is clear.

AYURVEDA PANCHAKARMA TREATMENT VARKALA

If the water is polluted, the river is polluted. Likewise, as the thought, so the mind. If our thoughts breathe fear, the mind becomes fearful. If angry thoughts flow or flood through the mind, the mind becomes angry. On the other hand, if thought is clear, mind is clear. As a change in the water is a change in the river, a change in the nature of our thoughts is a change in the mind. Moreover, every change in our mental state is instantaneously reflected in the chemistry and functioning of the body. On the cutting edge of this newly emerging model, in which the ancient understanding is being corroborated by extensive research, mind, and body are no longer considered two different vehicles of experience.

Mind is not a localized entity, to be sought somewhere in the electrochemical activity of the brain, but rather it pervades the entire physical body from every cell to every fiber. Mind and body are not just interconnected, but are one cohesive entity with both physical and mental manifestations. The term mano vaha srotas means “the pathway of the mind.” Mano means mind, vaha implies carrying, and srotas means pathway or channel. To describe the mind as a lively channel of energy captures its reality as fluid movement. Mano vaha srotas is not a “thing” but a continuous flow or stream of consciousness.

AYURVEDIC MASSAGE VARKALA TRIVANDRUM KERALA INDIA

It is one of Nidra Yog Foundation: Mano vaha srotas has its root in the heart, brain and chakra system.

The mind originates through these three centers. The pathway of mano vaha srotas encompasses the entire person, through what the Vedanta school of Indian philosophy calls the five koshas—auric fields representing five planes or sheaths of existence of vary- ing density. Ranging from subtle to gross, these are  ānandamaya kosha (bliss body)  vijñānamaya kosha (wisdom body)  manomaya kosha (mental body)  prānamaya kosha (breath body)  annamaya kosha (physical or food body)

Nidra Yog Foundation: Stimulating Ūrdhva Skandha relieves these conditions and facilitates the flow of prāna to the lungs and upper chest. Hence, treatment here benefits many lung conditions and may relieve hiccups, a disturbance of udāna vāyu, the upward moving energy. Pressure on Ūrdhva Skandha stimulates the downward flow of energy. Skandha is the name of one of the sons of Lord Shiva and his wife Pārvatī, two important deities in Hin- dualism. (The other son is Ganesha.) In South India, the deity Skandha is also known by the names Murga, Kārttikeya, and Subramanyam. He is often portrayed as a warrior armed with a bow and arrow who carries tremendous responsibility. His bow rests on his shoulder and touches Skandha Marma.

AYURVEDA TREATMENT KERALA

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NIDRA YOGA AYURVEDA