Yoga therapy can cure every disease and disorder, even cancer, says a Delhi-based yoga therapist but warns against the mass teaching of yoga – including popular pranayams like kapalbhati and anulom vilom, saying they “can cause complications”. “Yoga cannot be universalized … like prescribing a paracetamol tablet,” says Subhash Sharma, a yoga therapist who spent 19 years in a gurukul in Rajasthan and is also a post-graduate from the Kasturba Medical College, Manipal.
Sharma told IANS: “People have different physiologies and each person’s response to yoga is individualistic. Therefore, there can’t be standardisation of yoga for any particular disorder.” Sharma, who describes himself as a pioneering yoga therapist and runs a busy practice in south Delhi, says even a step-by-step book on yoga can be “fatal”. Recounting a particular case, he says one gentleman had come to him with a problem – he had lost the sensation of the nerves to the anus that tell us when to pass faeces. “He had learnt the steps from a book and started practising ‘nauli kriya’, or rotating of the intestines. This paralysed the nerves to the anus. He did not know when he was passing stools, he would only make out from the bad smell.”
Bhastrika, a popular yogic pranayam that many people do while following an expert on television, can cause asthma, warns Sharma. “In bhastrika pranayam you pump the lungs. It can hyperventilate the lungs and people can also asthma.” Another popular pranayam, kapalbhati, is “dangerous, especially for women”, he warns. “If kapalbhati is done without ‘bandhas’, or shutting the anus and vagina, and the pressure will fall on the visceral organs (internal organs) and they will be pushed downwards. Women can develop uterus prolapse (where the uterus can sag from its normal position).”
Each of Sharma’s patients is given yoga therapy. While keeping in mind their body type and problem. The patient’s response is monitored closely and changes are made accordingly. Anulom vilom, perceived to be a simple pranayam in which you breathe in through one nostril and breathe out though the other, is also not advisable for all, he says.
“When we force in air from one nostril and exhale from the other, it upsets the respiratory centre of the brain which controls breathing,” he says, adding, “Lots of precautions should be taken before going in for anulom vilom.” Sharma has crowds of people coming to him with all kinds of problems, ranging from arthritis, asthma and blood pressure to cancer and even cases of muscular dystrophy. Sharma says he has cured many cancer cases, including blood cancer, brain cancer and breast cancer.
He recounted the case of a British woman with brain cancer who had undergone surgery and been given three months to live. “It is four years since she has been cured,” he said. Bhavna Singh is full of gratitude to Sharma. Her mother, who was diagnosed with stage 3B cancer of the uterus two years ago, is “doing perfectly fine now” with the disease in remission. Doctors had given her mother 25-30 percent chances of survival. They did chemotherapy and radiotheraphy sessions simultaneously with Sharma’s yoga therapy, which included a diet regimen. “My mother is doing absolutely fine…I’ll give the whole credit to Sharmaji,” Bhavna told IANS, adding that her mother did not lose even a strand of hair despite intensive chemotherapy.
“There is a yogic asana for anything and everything – one only has to have faith and patience,” says Sharma, who has worked with cancer patients at All India Institute Of Medical Science AIIMS for many years. Among his many patients is Priya Narayanan, a patient of multiple sclerosis, an auto immune disorder. Priya, a trained Carnatic singer, was doing her PhD in chemistry around 20 years ago when she noticed she was losing the use of her muscles. Many rounds of doctors and hospitals later, and with no hope left, she arrived last year at Sharma’s clinic.
“Priya has begun to show some control over her muscles,” her mother Veda Narayanan told IANS. According to Sharma, Priya, who cannot walk without help, will be able to walk on her own in three years.
He says true yoga can be practised only by yogis who live aloof from society. Normal, social human beings running the material race suffer from psychosomatic disorders and diseases – and for them therapeutic yoga is the only answer, he says. Sharma is keen that the Indian government “amalgamate the study of yoga with the study of human physiology – to develop yoga therapists”. “The government should teach yoga and medicine together, and create yoga doctors,” he says.
The reality of the self is to be found not by means of an objective use of the mind, but by a suppression of its activities and penetration beneath the mental strata with which one’s ordinary life and activity conceal his diviner nature. Though the seed of spirit is present in everyone, it is not realized by a person’s consciousness which is too busily engaged with other things. One must undergo a severe discipline before he can achieve the redirection of his consciousness.
The Yoga philosophy urges that the necessary inhibition of mental states is brought about by practice and conquest of desire. While the latter is the result of a life of virtue, the former refers to the effort towards steadiness of thought, which is gained by purificatory action, continence, knowledge and faith. Vairagya or passionlessness is the consciousness of mastery possessed by one who has rid himself of thirst for seen or revealed objects.
Such a one is supremely indifferent to the pleasures of heaven or of earth. In the highest form of Vairagya, where the discernment of the self arises, there is no danger of any subjection to the desire for objects or their qualities. This leads to the ultimate freedom, while the lower form of vairagya, which has a trace of rajas (and so pravrtti) in it, results in the condition of absorption in prakrti.
The human organism consists of the physical body, the vital dynamism, the psychic principles, and the purusa. The purusa is hidden behind veils of corruptible flesh and restless mind, all of which offer hindrances to the method of Yoga. The close connection of body and mind is associated with pain, despondency, unsteadiness of the body, and other distractions. Though physical health is not the end of human life, it is still one of its essential conditions. Moreover, the body is the instrument for the expression of spiritual life. So, instead of renouncing the material basis, the Yoga accepts it as part of the spiritual problem.
To overcome the hindrances, the Yoga proposes the eightfold method, consisting of yama ( abstention), niyama (observance), asana (posture), pranayama (regulation of breath), pratyahara (withdrawal of the senses), dhyana (fixed attention), dharana (contemplation), and samadhi (concentration). The last three are direct or internal (antaranga) aids, while the first five are indirect or external (bahiranga).
Although all these were originally included in one Yoga scheme, later these were classified as Karma yoga (the system of salvation by work), Bhakti yoga (perfection through devotion to God), Jnana yoga (perfection through wisdom), Raja yoga (training of the mind and its psychic powers) and Hatha yoga ( methods of bodily control, breath regulation and mantra).
Psychology
Citta is the first product of prakrti and includes intellect, self-consciousness or ego, and mind. It is subject to the three gunas, and undergoes various modifications according to the predominance of the gunas. It is essentially unconscious, though it becomes conscious by the reflection of the self which abides by it. Citta, including the mind, undergoes modifications when it is affected by the objects through the senses. The consciousness of purusa reflected in it leads to the impression that it is the experiencer. Citta is really the spectacle of which the self is by reflection the spectator. Citta, as cause, is all pervading like akasa, and there are as many cittas as there are purusas, since each purusa has a citta connected with it. Yoga does not admit a separate subtle body in which the citta is encased.
It is the aim of the Yoga discipline to turn back the citta to its original status of all-pervading karana-citta, by the suppression of rajas and tamas. The Yogin acquires omniscience when all-pervading state of citta is restored. When it becomes as pure as the purusa itself, the latter is liberated. It is by means of citta that the self (purusa) becomes aware of objects and enters into relation with the world.
Citta exists for the sake of the purusa, who is deeper than thought, feeling and will. It is the reflection of the self acting on it that makes it perceive what is presented to it, because it cannot itself perceive what it sees due to its own unconscious nature. Getting knowledge about an object relates to the modification in the citta, and since citta can undergo only one modification at a time, the self knows only one object at a time. Similarly, two different ideas can not arise simultaneously.
Impressions produced in the citta leave behind certain residues, which are the causes of interests and desires, new births and further experiences. The functionings of citta produce potencies, which, in their turn, cause potencies; so the wheel of samsara goes on perpetually. From these relations passions and desires arise, and the sense of personality is produced. Life in samsara is the outcome of desires and passions.
Deliverance consists in severing the relation of self and citta. The purusa in true nature is merely the spectator of the mind’s activity. When the mind is active, the self seems to experience various conditions, and when mind becomes calm in meditation the self abides in its true form.
Mind is an arena of conflicting forces, which require to be subdued to some unity. There are some desires that seek satisfaction, some vital urges of life, such as those of self-preservation and self-reproduction, which refuse to be easily controlled. The obstacles to concentration are said to be the different forms of misconception (representing the general attitude of life unfavorable to concentration), namely, ignorance (avidya), egoism (asmita), attachment (raga), aversion (dvesa), and clinging to life (abhinivesa). Others, or those obstructing the process of concentration, are sickness, languor, doubt, heedlessness, laziness, worldliness, erroneous perception, and failure to attain concentration and instability in it when attained.
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The universe is filaments of galaxies in all directions with apparently no limit, not a spherical shell of exploded matter. They had no idea about strands of galaxies in 1927 when the Big Bang was proposed (by a priest). Even a scarier idea then bio-centrism is solipsism. In that idea every conscious being lives in their own private reality and everything they perceive is an illusion. Matter may be nothing more than a mental construct although as sophisticated as it may seem. Somehow that seems more plausible to me although it sounds terrifying if true. How many conscious beings are out there? Who knows? There could be only one perhaps. And maybe that one is YOU.
Biocentrism, as far as I understand it, is nothing new. this concept has been around forever. Is this not the same as “if a tree falls in the forest and no one is there to hear it, does it make a sound?”. Eastern yogis/mystics have always told us life is an illusion. Isn’t this the basic concept of The Holographic Universe (Micheal Talbot), and What the Bleep Do We Know? Is this not the basis of The Secret…. you create your own reality. ? Maybe it is new to mainstream science, but certainly not a new concept. Energy is everywhere and within all things. ‘
In the double slit experiment, the wave collapse happens when a camera observes the experiment. Clearly a camera isn’t conscious. All evidence points to the universe existing billions of years before anyone was around to observe it. If I put a time bomb in your kitchen, it will still detonate and kill you even if no one is observing the kitchen. Your brain generates consciousness, damage it, its ability to perceive the universe is impaired, destroy it, your consciousness ceases to exist.
Everything is alive and so everything Is observing each other and causing it to collapse We don’t need other people to watch … these experiments are being conducted in vacuums We create a matrix together with waterdrops and organisms in the air and everything around us So we can’t change it and this is so stupid observed by who?
We are contained in awareness, rather than the other way around…our mind too is contained in this awareness.
Lanza has come up with nothing at all new, as anyone who had taken a freshman philosophy college class would know. He is merely rehashing “solipsism,” which has been presented, going back to ancient India and the Hindus, and by the ancient Greeks, more than 2000 years, ago. http://www.newworldencyclopedi
The Universe does exist outside our observation, but only as probability, and since everything is made up of energy then everything is a probability wave existence. Also discussed were the spooky actions at a distance, where a photon was split into two separate entities that have an entanglement property relationship. Showing that there is no space or time these two entities have an instantaneous reactionary relationship. The unobserved twin will switch to whatever its observed twin has become, even if the unobserved twin experienced its double slit experiment before the observed one, thus cancelling out the concepts of ‘before’ or ‘after’.
He seems to say that we would continue to exist after death. Because energy cant be destroyed, we would continue in some fashion. I just can’t grasp this. While I agree that energy cant be destroyed, I don’t think it is the raw energy it self that gives me self-awareness and the ability to recall memories of past events. We are largely shaped from memories and experiences. Reality is nothing more than a combination of all our collected consciousness creating it.. If we all collective believe red is actually blue than that will be so. ..
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Preview Yoga For Cancer | Healing Yoga | Therapy, Exercise, Workout | Part 1
Yoga for cancer