Ayurveda

FUNDAMENTOS DEL AYURVEDA La Conciencia Trascendental es la fuente de armonía perfecta y equilibrio con la naturaleza. La totalidad moviéndose dentro de sí misma crea un equilibrio dinámico que es eterno continuum de la vida. Para el Ayurveda los rasgos características de cada persona revelan su tipo psicofisiológico constitucional (prakriti), es decir que abarca tanto mente como cuerpo; así, al descubrir la naturaleza básica de nuestro cuerpo-mente, hemos dado el primer paso hacia la salud perfecta el cual es entendernos a nosotros mismos; cuando comprendemos lo que esta ocurriendo en nuestro interior ya no nos dejamos influir por lo que la sociedad crea que deberíamos decir, hacer, pensar o sentir. El Ayurveda dice que en el punto donde la mente y el cuerpo se encuentran, el pensamiento se transforma en materia; en ese punto se encuentran los tres principios gobernantes llamados doshas, responsables de todas las actividades físicas y mentales del cuerpo; un funcionamiento coordinado y equilibrado de los tres doshas sustenta la vida y ayuda a mantener la salud, su desequilibrio provoca la decadencia en el cuerpo y lo trastornos de la personalidad.

Los tres doshas se llaman Vata, Pitta y Kapha que están formados por sus respectivos elementos; Vata deriva del éter y del aire, Pitta del fuego y agua y Kapha de la tierra y el agua. Aunque los doshas regulan miles de funciones diferentes en el sistema mente-cuerpo, cumplen con tres funciones básicas:

·

Vata es responsable del movimiento.

·

Pitta es responsable de la digestión y metabolismo.

·

Kapha es responsable de la estructura.

Si un dosha es mucho más alto que los otros, usted es un tipo de dosha simple. El puntaje más representativo es aquel en el que el dosha primario tiene el doble de puntos que el siguiente (por ejemplo Vata = 90, Pitta =45, Kapha = 35), pero los márgenes mas reducidos también cuentan. Un verdadero tipo de dosha simple presenta los rasgos de Vata, Pitta o Kapha de manera muy prominente. El dosha siguiente tendrá incluso cierta influencia en sus tendencias naturales, pero en un grado mucho menor.

Si no hay un dosha que predomine, usted es un tipo de dos doshas. Esto significa que usted muestra cualidades de sus dos doshas principales, ya sea juntas o de manera alternada. El más alto predomina en su tipo psicofisiológico, pero ambos cuentan.

Lo más importante no es el quedar catalogado sino, el aprender algo acerca de uno mismo. Si comprendemos el sistema del Ayurveda, y el tipo único de nuestro cuerpo, podemos mejorar nuestra salud.

The 36 tattvas From Wikipedia, the free encyclopedia Jump to: navigation, search

Chart of the 36 tattvas in Kashmir Shaivism In Kaśmir Śaivism, the 36 tattvas describe the Absolute, its internal aspects and the creation including living beings, down to the physical reality. The addition of 11 supplemental tattvas compared to the Sāṃkhya allows for a richer, fuller vision of the Absolute. Going from śiva to pṛithvī tattva we find the process of manifestation, the creation of the universe; going the opposite way we find the process of spiritual evolution culminating with the dissolution in Śiva. Tattvas divide into three groups: Ashuddha, or impure (material, sensorial, the organs of action, the mind and the ego), Shuddhashuddha, or pure-impure (the soul and its limitations) and Shudda, or pure (internal aspects of the Absolute). The impure tattvas are the domain of objectivity and duality, the pure-impure tattvas are the domain of knowledge and the pure tattvas are the domain of transcendental unity and non-differentiation.

The five mahābhūtas The five mahābhūtas are the ingredients of the physical world. They represent the final point of

manifestation, where light (Prakāśa) is condensed into matter, yet, at the same time, the mahābhūtas remain identical with Śiva.[1]

pṛithvī - earth Pṛithvī tattva is produced by gandha tattva (medium for olfactory sensations). It is also the abode of Kuṇḍalinī Śakti, the energy that resides in potentiality at the base of the spinal column. Kuṇḍalinī Śakti is identical to Para Śakti when it emerges and rises to the top chakra. According to ṣaḍādhvān the material world is created by Prakāśa (spiritual light, uncreated light). Kaśmir Śaivism describes the reflection of the top principle (Śiva tattva) right into the lowest principle (Pṛithvī tattva) - an idealist monistic world view where transcendence is present right in the middle of physical. Thus, there is no dualism between spirit and matter. Pṛithvī tattva signifies concreteness, stability, patience, strength, abundance, nurturing and protection. Pṛithvī is symbolised by the Mother Earth - a universal symbol for fecundity, inexhaustible creativity and sustenance. Pṛithvī's specific shape is square, the specific color is yellow-brown. Its corresponding force center is Muladhara Chakra.

jala - water Jala tattva (also known as apas tattva) refers to the liquid state. It is produced by Rasa tattva (the medium for taste sensations). Jala can assume any form, or we can say it contains all the possible forms. That is why it has been a symbol of the non-manifested, unlimited potentialities and the transcendence. Its basic state is passive and it can become the receptacle of various impressions and energies (for example, the Holy water is sanctified by the descent of the Holy Spirit). Other symbols associated with Jala tattva are: the power of purification, the subconscious mind, empathy, sexuality, abundance, power to dissolve, regenerate, the medium where the human life appears (amniotic fluid), the birthplace of life on our planet (primeval ocean) and the mythical chaos and formlessness that precedes creation. Waters exist before and after any cycle of creation. The linear flow of water as a river signifies the flow of time. Water immersion signifies the ritual regression to the original principle, reincorporation into the undifferentiated.[2]

tejas - fire tejas tattva is produced by Rūpa tattva, the medium for visual sensations and corresponds to the third chakra, Manipura Chakra. Some of the qualities of fire are: solar, masculine, dynamic, restless and extroverted. Tejas is associated with the digestive fire, passion, intuition and the uncreated light of consciousness (Prakasa). Traditionally it has been associated with a number of animals, both real and mythical: lion, fox, horse, salamander, phoenix and dragon. The tattvic form of Tejas is the upwards pointing triangle and the tattvic color is red. The concept of agni (fire) is associated with the concept of soma (nectar) forming a complementary pair. Soma is fuel to agni and it quenches its continuous thirst. From their union a new creation is born, and vice versa, the pair agni - soma appears everywhere there is a creative process. For example in a loving couple, passion is agni and the loved one is soma. In the human body, digestion is agni and food is soma. In the tantric sexual alchemy, there is the pair tejas (agni) - ojas (soma). Even on a larger scale, in a star, the atomic fire is agni and the hydrogen fuel is soma. When one looks carefully we can find a soma for any agni. In the human psyche, agni acts as desire and intentional will, and soma is whatever is the object of that desire or will.

vāyu - air Vāyu tattva is produced by Sparśa tattva (the medium for the tactile sensations). The symbolism of air contains among other: masculine, yang, mobile, dry, subtle and elevated. It is a symbol for freedom, open spaces, intellect, mind, the ability to fly, penetrate anywhere (like air does), intangible and elusive (like the wind). Breath symbolises life, to breathe is to assimilate spiritual power. In many languages breath is associated to the notion of soul: • • • • •

in Arabic and Hebrew the word "ruh" signifies both "breath" and "spirit" in Sanskrit, "atman" means breath, soul or vital principle in Greek, "psyche" means both breath and life, soul in Latin, "anima" means both breath and soul in Romanian, the word "suflet" means soul, and comes from the word "suflu" which means breath

Vāyu tattva is considered to be the vehicle of prana; prana is the vital energy (etheric energy) that forms the etheric body (Pranamaya Kosa). Its tattvic shape is the circle, the color is blue.

ākāśa - ether Ākāśa tattva is produced by Śabda, the medium for auditive sensations and is associated with the fifth chakra, Viśuddha. Ākāśa is fundamentally different from the other four mahābhūtas as it is non manifested in the physical world - it is the void, the space, support of the other four tattvas yet, unlike them, untouchable and unseen. Ākāśa tattva is also called the aether or "fifth element". It is invisible, all pervading - a symbol of the spirit. It appears empty yet it contains huge energies (the energy of the void). Aether is associated to the sky, has no qualities (hot or cold, wet or dry, no odor) and is unchangeable. Ākāśa is the support of the cosmic memory (the ākāśic records). Its form is the ovoid. The ovoid is the form of Brahmāṇḍa, the primordial world-egg, origin of the creation.

The five tanmātras - subtle mediums of the sensations While mahābhūtas are the basis for the material world, sensations and perceptions are but limited aspects and views of it, in no way able to fully describe it. We cannot actually perceive the reality, all we can access are limited "bands" of information that form a description of reality. This restriction however applies only to the limited beings (jiva, or aṇu). For one who has gone beyond māyā, in the realm of the pure tattvas, there can be direct perception of reality, because as one's self is Atman, so are the external objects. In such a state an enlightened being can perceive the world beyond the five senses (direct perception), in a state of diversity in unity and unity in diversity. Another way to put it is that he then recognizes (Pratyabhijña) himself (Atman) in any object. These bands of information are the five tanmātras. Being closer to the subject than the physical reality, tanmātras are more elevated than mahābhūtas and are described as their source of creation.

gandha - the transit medium for the olfactive sensations • smell in itself • creates pṛithvī tattva

rasa - the transit medium for the taste sensations • taste in itself • creates jala tattva

rūpa - the transit medium for the visual sensations • form (and color) in itself • creates tejas tattva • it contains forms and colors

sparśa - the transit medium for the touch sensations • touch in itself • creates vāyu tattva

śabda - the transit medium for the auditive sensations • sound in itself • creates ākāśa tattva

The five karmendriyas - organs of action Karmendriyas represent both the physical organs and the corresponding subtle (astral) organs of action, specific to activity in the astral plane. As their name says, karmendriyas are karman indriyas, that is internal organs that create karma. They are connected directly to the manas tattva and represent its solar, active function. The jñānendriyas (sense organs) represent the lunar, passive function of manas.

pāyu - the excretion organ Pāyu tattva, the excretion organ, is the first karmendriya; it is associated with Muladhara chakra, having as inferior octaves the pṛithvī (earth) and gandha (smell) tattvas. Its role in the awakening of Kundalini Pāyu tattva is the medium of Kundalini[3] and the sexual energy (ojas) - a regenerative, almost inexhaustible power that lies at the lower part of the trunk. Correct control of this lower energy leads to a huge increase in spiritual power. The harmonious activation of pāyu tattva is essential for obtaining control of such an energy. This is why many techniques involving pāyu tattva are methods of awakening of Kundalini: • • • • • [4]

aśvini mudrā - the horse gesture mulā bandha - the root lock śakticalana mudrā - moving the shakti mahamudra - the great seal (from hatha yoga) siddhasana, an important asana where the heel is pressing the perineum or anus

When pāyu is in harmony, there is a feeling of immense force, and better control. When it is disturbed, many conditions my occur such as: stubbornness, greed, fear and anxiety.[5]

upastha - the sexual organs The term upastha means in Sanskrit sexual organs, 'the part which is under' or lap. Upastha tattva means the power of procreation and sexual enjoyment, or the generative organ.[6] Differentiation and complementarity related to the sexual organs Upasta tattva is the most differentiated organ in the body, between man and woman. Even the English word sex, coming from the Latin sexus, is related to the original meaning of division. Perhaps the most defining element of a human's body is its sex. We care to know a baby's sex before anything else. Thus sex divides humanity in two and defines our most fundamental psychological traits. The other fundamental characteristic of upasta tattva is its complementarity. The male sexual organ (lingam) and the female sexual organ (yoni) are complete only in sexual union. In tantra, lingam has come to symbolise Śiva and yoni to symbolize Śakti, the two most elevated aspects of the Absolute. The sexual union depicted in the Yab-Yum posture represents not only the creative act on the human level, but also on a cosmic level. The union of Śiva and Śakti is eternal and supremely blissful, generating in its pulsating rhythm the fundamental movement of consciousness (spanda), which is the source of creation. On a tangent note, the duality-complementarity principle also appears in physics: the wave-particle duality and the space-time couple are just the most prominent. Physicists talk about symmetry and symmetry breaking as fundamental in the structure of the universe. Symbolism of the androgyne Having both the male and female sexual organs, the androgyne represents perfect equilibrium and completeness. Ardhanarishvara is represented as half male, half female, Śiva and Śakti united into one being. Even if not on a physical level, the androgyne is completed in the tantric sadhana by awakening the spiritual force of the body (Kundalini) and uniting it with the principle of consciousness. In this state there is perfect harmony of the yin and yang and absorption into the Absolute. Tantric practices related to the sexual organs Besides maithuna and the tantric sexual union, there are a series of exercises meant to develop and control the sexual energies. One such exercise is yoni mudra.

pāda - the locomotion organ Main article: Pada (Hindu mythology) Pada Tattva represents both the physical organ of locomotion and the subtle energetic structures associated with it. Between the seven force centers it is associated with Manipura Chakra[7] and in the hierarchy of 36 tattvas it is a superior octave of tejas tattva. Subtle anatomy of the feet Feet acting as grounding conduits: the continuous contact of feet with the ground is a symbol of relying onto and being a part of the sphere of earth. In Hinduism some rites are required to be officiated bare

foot.[8] Touching the ground permits a better contact with the earth energies. The sole of the foot is seen as a microcosm of the body. All the organs and aspects are projected on the surface of the sole, forming a mystical map.[9] By massaging the sole of the foot, the healer intends to project his action on the whole body or on the diseased organ. This practice is called padabhyanga in ayurveda and in modern times appears as reflexology. Symbol of force The symbolism of the foot derives from that of its main functions: standing and walking. Standing upright is a poise of strength, self-esteem and human dignity. Walking represents an action of domination over space. The feet contain the largest muscles and bones of the body, develop the most powerful physical force and support the whole weight of the body. Thus, reuniting the symbols of force, dignity, uprightness and domination, it is associated with the concept of vira - the heroic being. Symbol of devotion The foot is seen in Hinduism as a symbol of devotion. The custom of venerating guru's feet is a clear message of acceptance and submission - by placing the foot of the master (lowest part of his body) on the head of the disciple (highest part of the body), the disciple assumes a totally receptive position, which is essential for the process of initiation. A variant of this practice is venerating the feet of a deity, for example Shiva, Vishnu or Buddha (buddhapada):.[10][11] Symbol of humility Kneeling (half-using the feet) symbolizes submission and humility. In some monasteries, monks not only knee, but lay flat down on the floor[12] face down during prayer (not using their feet at all) signifying the total submission of the individual will in front of the divine. Symbol of purity The expression lotus feet appears in many religious texts in a devotional context. Ex: I worship the auspicious lotus feet of the Eternity called Bhagamalini.[13] The lotus is a symbol of beauty and purity. The foot, being in contact with the ground, is considered impure (but only in some contexts, because its symbolism is very complex). Thus, the expression lotus feet is a negation of impurity, a declaration of divinity. Spiritual sacrifice In pada-yatra, the devotional pilgrimage on foot, the participants seek purification through sacrifice. Sacrifice is considered to be a form of tejas (fire), which is tattvically associated with the pada tattva (feet). Symbol of domination The feet are also a symbol of domination. In the legend of Vamana, an incarnation of Vishnu, the world is completely covered in three steps (trivikrama) - one covered the earth (human world), the second covered the sky (the world of the deities) and the third was placed on the head of king Bali of asuras. The three strides represent domination over the physical, celestial and human worlds. In another symbolic representation, Nataraja Shiva is crushing with his foot the demon Apasmara (a

demon representing ignorance) - thus affirming himself as the supreme force that dissolves illusion through his divine grace. In a related context, the feet can be a symbol of dependence. Kali, the goddess of time and transformation is represented as standing on the inactive body of Shiva. This image symbolizes the active role of Shakti, its reliance on Shiva in as support and the fact that Shiva needs Shakti in order to manifest. Symbol of transcendence The imprint of the feet on the ground is a symbol of transcendence. There are such sacred places of pilgrimage associated with various divine figures (see Buddha footprint and Petrosomatoglyph). The foot in Hatha yoga In Hatha Yoga, the feet are considered conduits of the energies of earth. They present a number of secondary chakras and nadi. In many asana they act as a grounding pathway. • Padahastasana (foot to hand circuit) - forming a closed circuit through the hands the and feet; feet also act as a conduit of the energies of earth (prithivi) • Sirsasana (headstand - up-down circuit) - feet are used as antennas for receiving the energies descending from the sky • Talasana (tree pose - down-up circuit) - hands stretched upwards connect to the energies of the sky while the feet connect to the energies of the earth • Trikonasana (triangle pose) - feet form a triangle with the earth, the triangle being the tattvic shape of tejas; this posture activates tejas and Manipura Chakra which are associated with Pada Tattva as stated before Feet positions in meditation In the traditional meditation postures feet act as physical support and are instrumental in the activation of the vital energies: • Padmasana (lotus pose) - here the feet form a closed circuit, a triangle base for the body and along with the hands, a pyramid shape for the whole body • Siddhasana (perfect pose) - the heel exerts pressure on the perineum (see payu tattva for more context) thus activating the sublimation of the sexual potential; the feet, associated with tejas, are thus united with the center of sexual energy (ojas), forming a complementary pair tejas-ojas (an instance of the agni-soma couple). Their union is the basis for the creative alchemical act of reverting sexual energy to ananda, its ultimate source.[citation needed] • Sukhasana (pleasant position) - the crossed legged position often used for meditation • Virasana (hero's pose) - feet are crossed; feet are also tattvically associated with the concept of Vira (spiritual hero) • Bhadrasana (position of the throne) - uniting the soles (and the chakras in the soles) a closed circuit appears, activating Kundalini[14] Walking meditation In walking meditation (also called Kinhin in Zen) one uses his feet to impose a structured rhythm to the mind. The aim here is to expand consciousness by stopping the fluctuations of the mind by this simple physical device.

Sacred dance Sacred dance is another complex spiritual tradition where the feet play a major role. Here too every gesture is infused with consciousness and symbolism. As a form of art, it brings about the expansion of the consciousness for both the artists and the audience. The dynamic pose of Nataraja is a symbol of universal movement which is identical to the universal creative energy because everything in the world is movement and energy.

pāni - hand, the organ of apprehension Pāni tattva (the hand) is the most complex action organ. Acting as a mirror of consciousness, it immediately reacts to, and expresses the will. It has a complex symbolism and multiple functions. The hand can express emotions and speech. One can see through touch and speak in hand language. Pāni tattva is not equal to the physical hand itself but it is a structure in consciousness associated with the hand. Tattvically, pāni tattva is a superior octave of sparśa tattva (touch) and vāyu tattva (air). From the seven force centers, it is related to Anahata chakra. Subtle anatomy of the hand A series of minor force centers (chakras) exist in the palm of the hand, elbow and shoulder, united by a series of force channels (nadi).[15] Thus, the hand is a conduit of subtle energy. By performing a scared hand gesture (or a magical action, mudra) one can tune in a specific resonance. One's handprint is his symbol, signature, mark of possession and domination. Hindu Gods (deva) are often represented with multiple hands, suggesting their multidimensionality. A strong arm is the mark of the hero (vira). The invisible hand of God is a symbol of God's mysterious power. Correspondence of the five fingers with the five elements There are various ways fingers are associated to the five elements. For example: thumb - fire, index air, middle - Sky, ring - earth, little - water. Almost all people develop a strong polarity between the hands, forming a preference for either the right hand or the left hand. The dominating hand is associated with yang and the other with yin. The hand and the body both have five extremities thus the hand has been put in correspondence with the body. Pāni tattva is sometimes called the organ of apprehension and is the main external tool of the mind. Writing, in its role of external memory, is associated with ākāśa. The hand is a symbol of action, strength, domination and protection. It is used for imposing a specific resonance, energy transfer, giving a blessing and spiritually investing another person. The "eye in the hand" is associated with protection, luck[16] and 'clairvoyant action'. Functions and symbols of the hand More functions and symbols: • • • • •

the hand that talks - hand language the hand expresses emotions - fidgeting, etc. the hand as an instrument of memory - writing, drawing the hand as an instrument of healing (sometimes, the hand of the king) - miracle worker the hand of providence (Hand of God) - symbol of the mysterious and irresistible power of God, forces outside the human control

• the eloquent hand gesture - nonverbal communication, auxiliary communication Symbolism of the hand gestures • • • • • • • • • • • • • • • •

both hands raised - victory, prayer, praising the Divine one raised hand - symbol of the voice; symbol of song hand on the heart - attitude of the sage hand on the neck - sacrifice covered or concealed - respect folded - tranquility palms upward, laid on each other - meditation palms together - prayer clenching fist - anger raising the right hand - threatening placed in the hands of another - submission and trust clasping - praising the Lord (original symbolism), fraternity, welcome, agreement handshake symbol - sincerity, friendship many people joining hands - to unite palm placed on the top of the head of another - blessing, investiture, relaying energy raising a prized object with both hands - victory

[17] [18] Role of the hand in Hatha yoga In hatha yoga are described a series of hand gestures (mudra). The role of the mudra is to impose a specific resonance. Some of the mudras are: • abhaya mudra - the right hand slightly elevated, the palm turned outwards - fearlessness, renunciation • namaskara mudra - both palms folded together - prayer, purity, sacrality • jnana mudra - the tip of the index finger touches the tip of the thumb, forming a circle concentration • dhyana mudra - both hands resting on the lap, palms upwards.[19][20]

vāk - the speech organ Vak tattva is the organ of speech, including the mouth and the subtle structures of consciousness associated with it. As all the other karmendriyas, vak tattva is an instrument for the creation of karma and also an instrument for the practice of karma yoga, a discipline with the purpose of liberation from the bondage of karma. Relationship with other tattvas A number of other tattvas take part in the process of creation of sound: as support for the propagation of sound and for its cyclical oscillating nature is the time-space tattva, akasa. Because sound is a mechanical vibration, it also needs a physical support which is provided by vayu tattva (air), and thirdly, the articulation of sounds is related to the tongue (rasana tattva). In the sequence of tattvas, vak tattva is the most elevated karmendriya and its corresponding sense

organ - śrota tattva (the ear) is the first outward expansion of the mind (manas tattva). The force centers primarily associated with speech are Vishuddha chakra - center placed in the region of vak indriya and Muladhara chakra as the seat of pārāvak.[21] Mouth and assimilation of food Vak indriya (mouth), the instrument of eating, is also the first part of the body that comes in contact with the food and plays a role of subtle assimilation of energies, directly from the food. The mouth is described to be lined up with thousands of fine force channels (nadi) that have the role of absorbing prana from food.[22] In the practice of ayurvedic medicine, plants are taken and held under the tongue for a few minutes just for this same purpose. Articulation of speech Depending on the position where the tongue articulates speech, there are a number of classes of sounds: velar, palatal, cerebral, dental and labial. In Kashmir Shaivism each class of phonemes is correlated with specific mantric energies of the sound.[23] The full sequence of phonematic energies is called mātṛkā and contains 50 sounds, associated with the letters of the Sanskrit alphabet. On a cosmic scale, the creation of the universe is described in Kashmir Shaivism as an evolution of sound, a descending process originating from the level of logos (pārāvak). Each phoneme represents a stage in the process of evolution, a tattva, a world in itself. Sounds are associated with energies and ultimately with aspects of consciousness. The magical power of sounds and words is derived from this association with energy (śakti) and consciousness (śiva). The study of these energies is an essential part of Kashmir Shaivism. [24] Vāk (speech) is seen as the result of the dynamic union of two parts that form the mouth (upper and lower), a complementary union of the opposites, yin and yang. There is always such a fusion of yin and yang at the basis of any creative process. Speech as a creative power Vak tattva plays a major creative role in the human being as the instrument of speech and as such, the origin of the interior world of thought. Speech acts as a mirror of the exterior reality, duplicating everything that exists outside into the mind. The word is the vehicle of the limited ego, ahamkara. The word as such is an imperfect tool though, because while it can reflect the exterior reality it always approximates. For example, when we say I saw a man we don't say much - what kind of man, what impressions did he give us, etc. The word is just an abstraction from reality. Thus language is at the same time a tool and an obstacle in knowledge.[25] Three creative voids Together with the mouth (the void that creates speech), two other creative aspects of the human body are the vulva (yoni) and the Heart (hṛdaya). Yoni creates both human life and of the energy of spiritual evolution (that is, the energy of transmuted sexual fluids and ascending kuṇḍalinī). The heart (hṛdaya, aham), as defined in Kashmir Shaivism, is a matrix of energies centered around the Self (ātman), substrate and center for all the activities of consciousness. Yoni, heart and mouth represent three levels of the void and three centers of creative power. In relation to sexual activity, both mouth and yoni are somewhat similar in form and role and sometimes their use is reversed (see the so-called 69 sexual position). Kissing it begins a prelude to the sexual union and serves as a symbol of it. The mouth is the source of the exterior speech, but on the

highest level, parāvak (supreme word) is also named Logos Spermatikos in Greek - (spermatikos=seed, a sexual reference to its role as a creative power).[26] Thus we can see the multiple parallels and connections between mouth and yoni as both are expressions of the creative void, matrices of creation present in the human body. Levels of speech Speech is considered in Kashmir Shaivism to exist on multiple levels, but only the exterior (or spoken) speech is expressed through vāk tattva. The full scale of speech is as follows: • • • •

vaikharī vāk - spoken word, exterior madhyamā vāk - mental speech, interior paśyantī vāk - pure intentionality, pre-speech parāvāk - identical to the nature of the Spirit

[27][28] As the self is expressed in three levels, ego, soul and spirit, so is speech expressed in three different ways: • at the level of the ego (ahaṃkāra), speech is fully differentiated; it includes madhyamā vāk and vaikharī vāk, thus the vehicle of speech is the word itself • at the level of the soul (jivātman, or puruṣa in Kashmir Shaivism) language is not ruptured from its real signification any more; it can be described as paśiantī vāk, the language of mantric syllables, symbols and non-sequential instant knowledge (intuition). • at the level of the spirit (atman), language is expressed as supreme word - parāvak; in term of sound, it is represents silence;[29] here there is only one single reality and one single meaning and it is described in a multitude of concepts, all approximative, as conscious light (prakāsavimarṣa), compact mass of consciousness and beatitude (cid-ananda-Ghana), supreme freedom (svātantrya), atemporal vibration (spanda) and the spontaneous flash of conscious light that projects objects into reality (abhāsa). Thus at this level there is absolutely no difference between the word and its significance. On this scale vāk tattva corresponds to the first level of speech, that of the ego and vaikharī vāk. Limiting power of words The power of words is that of creating a new world, a world of the mind. Words act as symbols of external reality, yet their very act of indicating (or reflecting the exterior reality) is imprecise. Being trapped into the prison of words, ruptured from direct experience, the western philosophy is limited to an edifice of mental speculation.[30] While philosophy relies solely on words it cannot be a true path to the absolute Truth, because words are imprecise, limited tools.[31] Thus in Kashmir Shaivism as in many other oriental spiritual schools, accent falls on direct experience and realization through the means of the various disciplines of yoga and meditation. In Shaivism, words play as references, mere guide marks or pointers for the consciousness in its endeavor of rediscovering its true nature.[32] Occult power of the word The word has spiritual, magical, mystical and even demoniac powers, some of which are described in the following concepts: • mantra - the sacred syllable, both sound and spiritual energy, is a fundamental tool in tantra and

• • •

• • •

consequently, in Kashmir Shaivism (see the practice of japa and uccara) prayer and religious chanting - are essential instrument in religious rituals casting a spell, incantation - speech is the principal magical instrument scriptures - sacred words considered to be originated from God Himself, such as agamas in Kashmir Shaivism; a notable difference between the occidental scriptures and the Kashmir Shaivism agamas is that the agamas are considered to be Shiva Himself, in the form of word, not just the mere words of Shiva degraded speech - curses and profanities - associated with demoniac resonances satya siddhi - the power of efficient speech - whatever one says, comes true - such a power is said to be the result of the practice of satya - truthfulness nyāsa - a magical ritual of imposing mantras with the hand on specific parts of the human body, thus awakening the latent occult powers within it

Word as a medium for spiritual initiation In most spiritual schools, speech is the preferred medium of spiritual initiation. Sometimes written word is used, but the most secret initiations are traditionally transmitted "from mouth to ear". Oral teachings are usually reinforced through repetition (ritual) to become a spiritual foundation.[33] Words in meditation The practice of meditation aims to stop the mental chatter altogether (the concept of "citta-vrittinirodha" of Patanjali) or replace it with sacred speech (laya yoga, japa, uccara). Regular speech must be put aside in order for consciousness to reach that level which goes beyond the mental. • mauna (self-imposed silence) - produces the accumulation of a large energy in vak tattva • bhavana (contemplation) - speech charged with spiritual energy (Sakti) through intense visualisation • koan - a kind of paradoxical contemplation expressed in words with the purpose of projecting the mind beyond words • neti neti - a kind of contemplation where negation is used instead of affirmation; the reasoning behind this technique is that the absolute cannot be captured in any affirmative affirmation as it lies beyond the sphere of speech, but it can be discovered through meditation with the help of various negations ("Atman (the spirit) is not this, Atman is not that") that act only as guide marks along the way, pointing to the various mistaken assumptions that need to be surpassed • devotional speech - known under various names in other spiritual traditions as nembutsu, dhikr; in Kashmir Shaivism too there are a number of remarkable devotional works

The five jñānendriyas - sense organs ghrāṇa - nose This section is empty. You can help by adding to it. (February 2011)

rasanā - tongue This section is empty. You can help by adding to it. (February 2011)

cakṣu - eye This section is empty. You can help by adding to it. (February 2011)

tvak - skin This section is empty. You can help by adding to it. (February 2011)

śrotra - ear This section is empty. You can help by adding to it. (February 2011)

Antaḥkaraṇa - the inner instrument Antaḥkaraṇa, also called the internal organ, is part of the pure-impure tattvas. Activity in these tattvas is subjective cum objective. Antaḥkaraṇa contains five tattvas: manas, ahaṃkāra, buddhi, prakṛti and puruṣa tattva.

manas - the lower mind The manas name comes from the verbal root man - to think. Manas is the instrument for the creation of vikalpa (dual thoughts). Its state is described as always agitated. Manas is the hub connecting the ten organs of action and senses to the upper tattvas (intellect, ego and soul). It does not simply transit the sensations, but also filters and assembles them into a coherent vision. Manas operates based on learned behavior, instincts, habits and automatisms, like a complex computer processing data (from the senses) and transmitting commands. Because of its agitated nature, manas is termed "the undisciplined mind", fraught with contradictions: doubt, faith, lack of faith, shame, desire, fear, steadfastness, lack of steadfastness. Manas interprets everything in terms of attraction and repulsion. While the ego (ahaṃkāra tattva) can understand and assume a moral code, the notions of good and evil, manas is limited to the complementary pair of pleasure and pain, acting only on the desires that arise. Its program is Repeat pleasure and avoid pain.[34] Manas operates both in the subtle and the physical plane (brain). Manas is the center of logical reasoning while buddhi is the center of intuition, discrimination and will. Depending on the state of consciousness, manas can act either as a cause of conditioning and bondage or as a path towards freedom. The latter is possible for poets, artists and those who are illuminated (can operate within the pure tattvas, beyond māyā).

ahaṃkāra - the empirical ego Ahaṃkāra tattva is the first seat of subjectivity. Ahaṃ means "I" and kāra means "to do", thus, ahaṃkāra - the instrument of Ahaṃ (the Spirit), the principle of individuation, acting as an independent conscious entity within the impure reality - yet, it does not have consciousness of its own. ahaṃkāra is a receptacle of Cit śakti, its consciousness is but a small spark from Cit, the universal consciousness. Its operating mode is assuming authorship of all the actions of buddhi, manas, the senses and organs of action. Ahaṃkāra lives in the sphere of duality, in a state of identification with the physical body, its needs and desires. In ahaṃkāra predominates rajas guna (agitation). Because it identifies only with a small

part of the creation (the body) and rejects everything else as "not me", it becomes subject to a series of afflictions such as: pride, egoism, competitiveness, hate and jealousy. On the other hand, with ahaṃkāra tattva appears, for the first time, individual will, determination, a sense of morality and ethics and it is thus the first step on the spiritual path. Without a sufficiently harmonious and powerful ahaṃkāra (personality) it is impossible to exert the level of effort required to accede to a higher spiritual level. The position of ahaṃkāra and buddhi are sometimes presented in reversed order because, as the principle of "I-ness", ahaṃkāra is allowed control over the manas (sensorial mind) and buddhi (superior intellect, intuition). Yet, buddhi is a superior tattva, and ahaṃkāra is only allowed from a functional point of view a superior position to buddhi. From an absolute point of view, ahaṃkāra is created by buddhi and thus subordinated to it.

buddhi - the intellect Buddhi tattva represents the intuitive understanding, the superior mind, which can rise above ego and the sensorial. It does value judgments, discriminates between possibilities, decides and determines, based on the information presented from the lower tattvas. In buddhi tattva there is a predominance of sattva guna (purity) and the energy of jñāna śakti - the energy of knowledge. The name buddhi contains the Sanskrit radical dhi, meaning reflection, intuitive penetration and higher awareness. Other notable terms containing dhi are samādhi (yogic ecstasy) and dhyana (meditation). One of the prescribed ways of developing buddhi is the study of sacred texts. In Kashmiri Shaivism, Bauddha Jñāna (the intuitive and conceptual understanding) is considered the foundation of illumination because once profoundly understood, something is always accessible, while the second type of knowledge, Paurusha Jñāna (to know through direct experience) is limited only to the moments of inspiration.

prakṛti tattva Prakṛti tattva is the fundamental operative energy of the soul (jivatman), or, in other words, it creates the world of puruṣa. In Kaśmir Śaivism prakṛti has a different meaning than in Sāṃkhya; while here it means an energy of the individual, in Sāṃkhya it refers to the fundamental energy of the manifestation. Thus, as defined in Kaśmir Śaivism, every puruṣa has his individual prakṛti. Prakṛti and Puruṣa are closely interdependent. They are the reflection of śiva and śakti tattva in the sphere of māyā. The difference is that - while śiva and śakti tattva are infinite and nondual, puruṣa and prakṛti are limited and subject to duality. Other than that, what śiva-śakti do on a universal scale, puruṣa-prakṛti do on a personal scale. They have the same energies of will, knowledge and action and perform the five actions of creation, sustenance, dissolution, occultation and grace. In G. V. Tagare's The Pratyabhijñā Philosophy, these five actions and their correlates are given as follows:[35] Role

Śiva's level

Level of the limited being

appearance (creation)

sṛṣṭi

ābhāsana

enjoying (maintenance)

sthiti

rakti

experiencing within oneself (resorption)

saṃhāra

vimarśana

sowing seeds (occultation, reduction of knowledge to a subconscious impression, saṃskāra)

vilaya

bījāvasthapāna

dissolution of residual impressions(saṃskāras), grace, nonduality

anugraha

vilāpana

Prakṛti tattva has three tendencies (guna), in perfect equilibrium: Sattva (purity), Rajas (agitation) and Tamas (inertia). They derive from the triad Icchā, Jñāna and Kriyā as follows: Guna

Derives from

Produces

Sattva

Jñāna śakti

Buddhi tattva

Rajas

Icchā śakti

Ahaṃkara tattva

Tamas

Kriyā śakti

Manas tattva

Prakṛti is the source of all tattvas from buddhi down to pṛithvī (earth) - the creator of both the individual and of the external reality.[36]

puruṣa Puruṣa tattva is defined as the living soul (jivatman), the limited being (jiva), the one who is bound (paśu),[37] the spiritual atom (aṇu). It is not only the human being, but every sentient being. Puruṣa appears as the result of the process of contraction or occultation Śiva assumes willingly. This feat is achieved by the five limitations (kañcuka tattvas) and the cosmic illusion (māyā tattva). Śiva is also known as Pati, the master, while Puruṣa is the Paśu (the bonded one). Between Pati and Paśu is Pāśa - the limitation itself. Pāśa is the cumulative effect of māyā and the five kañcukas, or, from another perspective, the effect of the three impurities or poisons (malas): ānava mala, kārma mala and māyīya mala. • Ānava Mala - the belief that he is limited, finite and small in comparison to the world • Kārma Mala - the belief that he (the limited self) is the author of the action, instead of recognizing Atman as the real agent • Māyīya Mala - the belief in duality, separatedness [37] Puruṣa acts as the subject in all the limited (dual) mental and sensorial states of consciousness. In fact the real author of all the actions is Atman, the supreme Self, which resides at the level of śiva and śakti tattva. Puruṣa is the owner of prakṛti, which creates the intellect, ego, sensorial mind, senses and organs of action. Puruṣa needs prakṛti in order to act as an individual in relation to the external reality, but he doesn't need any intermediary to reconnect to his source, Atman.

Ṣat kañcukas Kañcukas means armour. Here it is used in the sense of limiting filter, a restrictive force creating a "prison" for the consciousness inside the dual creation.

Powers that maintain the individual soul resting in the middle like Trishanku, which otherwise would fall into the condition of complete inertia like a rock, etc, or would ascend into the sky of Consciousness like the Supreme Lord. Abhinavagupta [38] The theory of the 5 sheaths existed long before. Shankara writes in his 'Atma Bodha'[39] about the five sheaths the Immaculate Atman appears to have borrowed. Trishanku is a mythical character who wanted to ascend to heaven in his physical body. While the sage Viswamitra was helping him ascend, the Gods were in opposition, thus he became suspended half way through. Abhinavagupta describes the kañcukas as five forces that create a middle ground between the realm of the pure tattvas and objectivity; the purpose of this middle ground is to reunite both the spiritual and the material, the subjective and the objective - a playground of spiritual evolution that is needed if such entities as jiva (the limited being) are to exist. Thus kañcukas have a triple role: they act as an entry barrier towards the realm of the pure tattvas for the limited beings (jiva), they also act as a gateway for the illuminated, who can pass without impediment between the pure and impure realities, and finally, they create a middle ground of subjective-cum-objective activity, where spiritual evolution can take place. The five kañcukas present both a limited aspect and a universal aspect. They are like intervals, with one end in the infinite and the other end in the finite. They are: omnipotence - sarvakartṛtva

limited power - kalā

omniscience - sarvajñatva

limited knowledge - vidyā

fullness, perfection - pūrṇatva

limitation of desire - rāga

eternity - nityatva

limitation of time or life - kāla

omnipresence - vyāpakatva

limitation of space - niyati

[40] The combined effect of the five limitations (kañcukas), is described as follows, by Abhinavagupta, in just one phrase: Thus, the subject, being limited or intertwined with kāla, vidyā, kalā, rāga and niyati and being deprived of divine glory by māyā, shines as limited, feeling 'that which knows something now, does this and is attached to this, am I' - Īśvarapratyabhijñā Vimarśinī of Abhinavagupta.[41]

niyati - spatial limitation Niyati tattva reduces the state of omnipresence to the level of finitude. The subject can be only in one place, his body is limited and outside his body is the domain of "not myself". This is the fundamental duality of the existence in the impure domain (meaning tattvas from puruṣa to pṛithvī). Based on the duality between the limited subject and the world, a series of physical limitations arise, like: hunger, fatigue, sickness and the need to protect oneself. By constant identification with these

limitations the ego (ahaṃkāra) is formed. Ahaṃkāra exerts itself tirelessly in its pursuit of happiness, yet it understands happiness in a very limited and dual fashion, which can never be a stable fulfillment.

kāla - limitation in time Kāla tattva reduces the experience of eternity to that of time and limited life span. Under kāla tattva time takes three aspects: past, present and future. But while the past is just a memory and the future is a probability, only the present is actually experienced. Time limitation has to do with death, rebirth and becoming subject to the cosmic cycles of life. Time is relative to the observer. Objective time is sometimes faster, other times slower than the subjective (interior) time. As the consciousness expands, time flow is perceived as being slower. When a state of enlightenment (the revelation of the Self, Atman) is achieved, kāla kañcukas (limitation) becomes transparent and eternity shines as the present moment.

rāga - incompleteness, the limitation of desire Rāga tattva is the limitation of the "perfect fullness of the Absolute". While in the realm of the pure tattvas (from śiva tattva to śuddha vidyā tattva) every possibility is simultaneously fulfilled, under the effects of this limitation, there is experience of incompleteness, and so, desire for various objects appears. The source of perfect bliss is a Ānanda. Ānanda is the reflection of absolute consciousness (Cit) on itself. In an analogy, the white light of Cit is said to become the rainbow of Ānanda, expressing every possible color at the same time. Yet, in the dual world, the infinite nuances of Ānanda cannot be experienced at once, and appear as various distinct forms of emotion or rasa (aesthetic flavours). This is the work of the rāga kañcuka.

vidyā - the limitation of knowledge Vidyā tattva is the constriction of infinite knowledge to limited and imperfect knowledge. In the realm of pure tattvas, Śiva has direct access to any information about anything as the whole creation rests inside Him, like one's thoughts rest inside one's mind. Yet, to know everything at once is to know that which is inside everything and beyond. Acting as its source and the witness, Cit is said to be the basis for the whole creation, the ultimate Truth, which is the only truth one needs to know. Everything else is derived from it. The limited being, unable to recollect his essence of Cit (infinite consciousness), operates in the realm of dual knowledge. His objects of knowledge are distinct/differentiated. This type of knowledge may become more and more subtle with study and practice, yet it is never able to describe Cit. The only way to rise to the level of non dual knowledge is through the act of Grace of Śiva. This point is specific to Kaśmir Śaivism. One can prepare for the descent of grace by studying the sacred texts and purifying his body (physical and subtle). Even so, the Grace of Śiva will come only at Śiva's absolutely free will.

kalā - limitation in power Kalā tattva - the limitation in power, is what makes one forget his original status of omnipotent being and assume the belief in the limitation of his power. This wrong belief acts as a chain limiting his spiritual progress. In this state, he identifies with his limited actions and bears the fruits of the karma they generate. In order to recollect his true nature, of infinite consciousness and bliss - cit-ānanda, he needs a level of power unavailable to limited beings. Only by understanding this and accepting that it is Śiva that is acting, not his ego, will he become open to the Grace of Śiva, which is identical to a huge impulse of power that shatters duality and transports him directly into the realm of the pure tattvas. By opening his heart to Śiva, thinking of himself as a channel of Śiva's energy, he creates a special status of "spiritual son". A spiritual son's actions are endowed with efficiency by virtue of a direct link between his heart and the infinite heart of Śiva.

māyā - the origin of illusion and duality Māyā tattva is a very important stage in the process of manifestation. Mā means "to measure"; measurable means finite. From the infinite being that is Śiva, it creates the finite: the illusion of multiplicity, differentiation in multiple objects and limitation of objects. This process of manifestation is based on a series of multi-levelled reflections (pratibimba), creating a series of octaves or intervals. From pure consciousness and bliss Śiva-Śakti becomes vital and mental energy, and then matter. Thus the process of creation is a process of descent and Māyā is the tool by which this descent starts. On the other hand, māyā is the portal towards the rediscovery of Śiva - when it is seen in the context of the spiritual evolution. In Kaśmir Śaivism māyā is not separated from Cit (supreme consciousness). This is a major difference between Kaśmir Śaivism and Advaita Vedānta. Thus, māyā is created by Ānanda Śakti, the operative energy of Śiva. In turn, māyā is the instrument of creation for the dual world.[42] Even though Śiva assumes limitations in his role as a limited being jiva, Śiva never becomes a subject to any external limitations. Svātantrya, the absolute free will Śiva, is the sole cause for the apparition of duality [43] One cannot possibly understand at the level of dual existence, the motive why Śiva creates duality and the world with all its individual beings. It remains a profound mystery [44] God, Consciousness in essence, like a magician, makes the whole ensemble of things which reside in Him appear outside Himself without any external cause, solely by the power of His will. Utpaladeva [45] The effect of māyā is the sensation of division into interior and exterior, subject and object. In Kaśmir Śaivism it is considered that exterior objects and limited beings (jiva) are never separated from one's consciousness, or Śiva's consciousness.[45]

Śuddha tattvas This group of five tattvas describe the Divine Consciousness. They appear by the projection of the five principal energies of the Absolute: • Cit śakti - divine consciousness - creates śiva tattva • Ānanda śakti - supreme bliss - creates śakti tattva • Icchā śakti - divine will - creates sadāśiva tattva

• Jñāna śakti - divine power of knowledge - creates īśvara tattva • Kriyā śakti - power to manifest - creates śuddha vidyā tattva [46] These five tattvas are called "pure" because they are the domain of pure subjectivity, non duality, where Śiva is clearly manifested and there is no impediment or limitation. Even though there are five aspects of Śiva, they are always one, beyond any duality. Śiva remains always one, there are no five separate entities here.

śuddha vidyā Śuddha vidyā means pure knowledge. From here on, the limitations of māyā are inexistent and the pure non-dual knowledge shines. When puruṣa, through the grace of Śiva reveals his essence of Atman, he gets first into the realm of śuddha vidyā tattva. But the realisation of identity with Śiva is not perfectly stable yet and his access to this state comes and goes. Here, the subjects thinks: "I am Śiva, the universe is real". I-ness and This-ness are equally balanced and the experience of the universe gets more distinct.[47] It is a state of unity in diversity. Śuddha vidyā acts as the instrumental function of sadāśiva tattva and īśvara tattva.

īśvara The affirmation at the level of īśvara tattva is: "This universe is my expansion, not an illusion". It is associated to jñānana śakti, the divine power of knowledge. Beings residing on this level are called mantreśvara (lords of the mantra). Here the world is explicitly detailed yet the creation hasn't yet begun. Thus, it is a state of divine existence where Śiva first projects the world in his mind, before creating it in reality. The īśvara and sadāśiva tattvas are associated to the flux and reflux of the divine consciousness, Cit (Īśvara is unmeṣa - the expansion of the universe).

sadāśiva The affirmation at this level is "I am this Universe". The accent here falls on "I". The focus is on the subject. Here Śiva manifests as sovereign will - ichhā śakti. Beings residing on this level are called mantra-maheśvara (great lords of the mantras). On sadāśiva tattva objectivity exists only in a very incipient form. Here the universe is said to be vague (asphuṭa) and dominated by the experience of "Iness" (Kṣemaraja) [48]

śakti The term Śakti comes from the root shak - to be capable of. Śakti is the operative (or kinetic) aspect of consciousness, its power to act and the cause of all motion in the universe.[49] Because Śakti brings everything into existence She is the feminine aspect of the universe in the cosmic couple Śiva-Śakti. Śiva and Śakti tattva are inseparable and interdependent; Śiva is the interior aspect of consciousness and Śakti is the exterior [50] - they are united like fire and its capacity to burn. Any difference between them is just a matter of semantics. In another metaphor, Śiva is an infinite ocean and Śakti a wave on its surface. In a third metaphor, Śiva is a perfect mirror and Śakti is the image inside the mirror. All

these analogies try to express the unity of Śiva and Śakti. Like the image cannot be separate from the mirror in which it exists, so Śiva and Śakti are but one reality. On the level of Śakti tattva the experience of I-ness is pure and universal and there is no trace of the experience of This-ness. The top two tattvas (Śiva and Śakti) are said to be non manifested because they don't participate to the cycle of creation. They act only as a backdrop or canvas for the creation. In the triad sat-cit-ananda, Śakti tattva is associated to ānanda - infinite bliss. Where Śakti is predominant, there is experience of bliss. In the pair Prakasa-Vimarsa, Śakti tattva is Vimarsa - the reflexive aspect of Śiva - that is - Śiva perceiving Himself (reflecting on his own nature). On account of it being dynamic and ever vibrating, Śakti is also known as spanda. Spanda is the fundamental vibration of consciousness that permeates the whole universe. The will to create the universe appears first in Śakti tattva. Even though māyā is the actual instrument of creation, it relies in turn on Śakti for its power.

śiva Śiva tattva is the transcendental consciousness, the canvas on which the whole creation is projected. Śiva tattva appears as Cit, the passive aspect of pure consciousness, non manifested, inactive in report with creation, the static center and substratum of all change.[49] Another way to describe Śiva tattva is Prakasa - the uncreated light. It is the power of consciousness to shine without any external support. Prakasa is existence, as nothing that exists is different from it and there is nothing outside it. In Kaśmir Śaivism, from the Vedic expression Sat-cit-ananda, Sat (pure existence) is omitted on account that Cit (pure consciousness) contains it implicitly; thus the expression becomes just Cit-Ānanda. Śiva tattva is the supreme subject. His nature is that of pure I-ness without any This-ness. His existence cannot be detected by an act of perception. Only on account of his effects can we postulate his existence.[49] Śiva and Śakti tattvas are the plane where the supreme Self, Atman, exists. Beyond Śiva tattva there is only the Transcendence (Parama Śiva).

Differences from Sāṃkhya The unique point of view of Kashmir Shaivism is expressed in the exposition of supplementary 11 tattvas compared to Veda or Sāṃkhya. They are māyā, niyati, kāla, rāga, vidyā, kalā, śuddha vidyā, īśvara, sadāśiva, 'śakti and śiva tattva. The rest of 25 tattva, which are common to Sāṃkhya, have in Kashmir Shaivism a slightly lesser position, as the categories of matter specific to the impure creation (dual creation).

See also • Aṇḍa, the four spheres of reality • Trika • Turya

Notes 1. ^ The Pratyabhijñā Philosophy, G.V.Tagare, 2002, pag. 25 2. ^ Symbolism of Place, John Fraim, http://www.symbolism.org/writing/books/sp/home.html, cap. 7 3. ^ Kundalini, The Energy of the Depths, Lilian Silburn, 1988, pag. 27 4. ^ Kundalini Yoga, Swami Sivananda, free online version at http://www.dlshq.org/download/kundalini.htm 5. ^ Muladhara Chakra 6. ^ Introduction to Kashmir Shaivism, Gurudev Siddha Peeth, Ganeshpuri, 1975, pag. 33 7. ^ Panels of the VIIth World Sanskrit Conference: Kern Institute, Leiden, August 23–29, 1987, Johannes Bronkhorst, pag. 58 8. ^ Pada (Hindu mythology) 9. ^ Modern Institute of Reflexology 10.^ Relics of the Buddha, John Strong, pag. 85 11.^ Theory And Practice of Yoga: Essays in Honor of Gerald James Larson, Knut A. Jacobsen, pag. 239 12.^ Prostration, http://en.wiktionary.org/wiki/prostration 13.^ Subhagodya, http://www.shivashakti.com/subha.htm 14.^ Swami Satyananda Saraswati, Kundalini Tantra, Chapter 2, Posture 15.^ Healing With the Chakra Energy System: Acupressure, Bodywork, And Reflexology for Total Health, John R. Cross, pag 145 16.^ Hamsa 17.^ The Complete Dictionary of Symbols, Jack Tresidder, pag. 222 18.^ A Dictionary of Symbols, Juan-Eduardo Cirlot, pag. 137 19.^ Spirit and Art: Pictures of the Transformation of Consciousness, Van James, pag. 132 20.^ For some mudra illustrations - Living Yoga: Creating a Life Practice, Christy Turlington, pag.

UNDERSTANDING TRIDOSHA. According to Ayurveda the first requirement for healing oneself and others is a clear understanding of the three dosha. The concept of vata-pitta-kapha is unique to Ayurveda and it holds the potential for revolutionizing the healing systems of the West. However, the concept of the three principles and the Sanskrit words, vata-pitta-kapha, are very difficult to translate into Western terms.

Common Elements of the Tridosha. VATA. Vata is a principle of movement. That which moves is called vata. Therefore, vata may be translated as the bodily air principle. However, the element of Air in the external atmosphere is not the same as the air in the body. Bodily air, or vata, may be characterized as the subtle energy that governs biological movement. This biological principle of movement engenders all subtle changes in the meta- bolism. Vata is formed from the two elements Ether and Air. Vata governs breathing, blinking of the eyelids, movements in the muscles and tissues, pulsations in the heart, all expansion

and contraction, the movements of cytoplasm and the cell membranes, and the movement of the single impulses in nerve cells. Vata also governs such feelings and emotions as freshness, nervousness, fear, anxiety, pain, tremors and spasms. The large intestine, pelvic cavity, bones, skin, ears and thighs are the seats of vata. If the body develops an excess of vata, it will accumulate in these areas. PITTA. Pitta is translated as fire, although the term does not literally mean "fire." The fire of a candle or the fire in a fireplace may be seen; however, the bodily heat-energy, the pitta dosha, which manifests as metabolism is not visible in this way. Pitta governs digestion, absorption, assimilation. nutrition, metabolism, body temperature, skin coloration, the luster of the eyes: and also intelligence and understanding. Psychologically, pitta arouses anger, hate and jealousy. The small intestine, stomach, sweat glands, blood, fat, eyes and skin are the seats of pitta. Pitta is formed from the two elements Fire and Water. KAPHA. The translation of kapha is biological water. and this bodily principle is formed from the two elements, Earth and Water. Kapha cements the elements in the body providing the material for physical structure. This dosha maintains body resistance. Water is the main constituent of kapha, and this bodily water is responsible physiologically for biologhal strength and natural tissue resistance in the body. Kapha lubricates the joints; provides moisture to the skin; helps to

heal wounds, fills the spaces in the body: gives biological strength. vigor and stability; supports memory retention; gives energy to the heart and lungs and maintains immunity. Kapha is present in the chest, throat, head, sinuses, nose, mouth, stomach. joints, cytoplasm, plasma and liquid secretions of the body such as mucus. Psychologically, kapha is responsible for emotions of attachment, greed and long-standing envy; it is also expressed in tendencies toward calmness, forgiveness and love. The chest is the seat of kapha. A TABLE OF THE FUNCTIONS OF TRI-DOSHA. VATA

PITTA

KAPHA

(Air + Space)

(Fire + Water)

(Water + Earth)

Movement

Body Heat

Stability

Breathing

Temperature

Energy

Natural Urges

Digestion

Lubrication

Transformation of Tissues

Perception

Unctuousness

Motor Functions

Understanding

Forgiveness

Sensory Functions Hunger

Greed

Ungroundedness

Thirst

Attachment

Secretions

Intelligence

Accumulation

Excretions

Anger

Holding

Fear

Hate

Possessiveness

Empiness

Jealousy

Anxiety

A BALANCE AMONG THE TRIDOSHA IS NECESSARY FOR HEALTH. For example, the air principle kindles the bodily fire, but water is necessary to control fire, otherwise the bodily fire would burn the tissues. Vata moves kapha and pitta, since kapha and pitta are immobile. Together the tridosha governs all metabolic activities: anabolism (kapha), catabolism (vata), and metabolism (pitta). When vata is out of balance, the metabolism will be disturbed, resulting in excess catabolism which is the breakdown or deterioration process in the body. When anabolism is greater than catabolism, there is an increased rate of growth and repair of the organs and tissues. Excess pitta disturbs metabolism, excess kapha increases the rate of anabolism and excess vata creates emaciation (catabolism). In childhood anabolism and the kapha elements are predominant, since this is the time of greatest physical growth. In adulthood metabolism and the element of pitta are most apparent because at this stage the body is matured and stable. In old age catabolism and vatta are most in evidence as the body begins to deteriorate

DETERMINING THE INDIVIDUAL CONSTITUTION. The reader is therefore cautioned not to draw strong or definite conclusions about himself or herself based on these fundamental descriptions. The determination of one's particular constitutional type should serve only to draw general awareness to various areas of life, such as diet, in order to encourage a regimen that will promote good health. VATA CONSTITUTION. People of vata constitution are generally physically underdeveloped. Their chests are flat and their veins and muscle tendons are visible. The complexion is brown, the skin is cold, rough, dry and cracked. There usually are a few moles present, which tend to be dark. Vata people generally are either too tall or too short, with thin frames which reveal prominent joints and bone-ends because of poor muscle development The hair is curly and scanty the eyelashes are thin and the eyes lusterless. The eyes may be sunken, small, dry, active and the conjunctiva is dry and muddy. The nails are rough and brittle. The shape of the nose is bent and turned up. Physiologically, the appetite and digestion are variable. Vata people crave sweet, sour and salty tastes and like hot drinks. The production of urine is scanty and the feces are dry, hard and small in quantity. They have a tendency to perspire less than other constitutional types. Their sleep may be disturbed and they will sleep less than the other types. Their hands and feet are often cold.

These people are creative, active, alert and restless. They talk fast and walk fast but they are easily fatigued. Psychologically, they are characterized by short memory but quick mental understanding. They will understand something immediately, but will soon forget it. They have little willpower, tend toward mental instability and possess little tolerance, confidence or boldness. Their reasoning power is weak and these people are nervous, fearful and afflicted by much anxiety. Each constitutional type also exhibits certain patterns in interactions with the external environment. Vata people tend to earn money quickly and also to spend it quickly. Thus, they tend to remain poor. PITTA CONSTITUTION. These people are of medium height, are slender and body frame may be delicate. Their chests are not as flat as those of vata people and they show a medium prominence of veins and muscle tendons. They have many moles or freckles which are bluish or brownish-red. The bones are not as prominent as in the vata individual. Muscle development is moderate. The pitta complexion may be coppery, yellowish, reddish or fair. The skin is soft, warm and less wrinkled than vata skin. The hair is thin, silky, red or brownish and there is a tendency toward premature graying of hair and hair loss. The eyes may be gray. green or copper-brown and sharp; the eyeballs will be of medium prominence. The conjunctiva is moist and coppercolored. The nails are soft. The shape of the nose is sharp and the tip tends to be reddish. Physiologically, these people have a strong metabolism, good

digestion and resulting strong appetites. The person of pitta constitution usually takes large quantities of food and liquid. Pitta types have a natural craving for sweet, bitter and astringent tastes and enjoy cold drinks. Their sleep is of medium duration but uninterrupted. They produce a large volume of urine and the feces are yellowish, liquid, soft and plentiful. There is a tendency toward excessive perspiring. The body temperature may run slightly high and hands and feet will tend to be warm. Pitta people do not tolerate sunlight, heat or hard work well. Psychologically, pitta people have a good power of comprehension; they are very intelligent and sharp and tend to be good orators. They have emotional tendencies toward hate, anger and jealousy. They are ambitious people who generally like to be leaders. Pitta people appreciate material prosperity and they tend to be moderately well-off financially. They enjoy exhibiting their wealth and luxurious possessions. KAPHA CONSTITUTION. People of kapha constitution have well developed bodies. There is, however, a strong tendency for these individuals to carry excess weight. Their chests are expanded and broad. The veins and tendons of kapha people are not obvious because of their thick skin and their muscle development is good. The bones are not prominent. Their complexions are fair and bright. The skin is soft, lustrous and oily; it is also cold and pale. The hair is thick, dark, soft and wavy. The eyes are dense and black or blue; the white of the eye is generally very white, large and attractive. The conjunctiva does not tend to redness.

Physiologically, kapha people have regular appetites. the digestion functions relatively slowly and there is less intake of food. They tend to move slowly. They crave pungent, bitter and astringent foods. Stools are soft and may be pale in color; evacuation is slow. Their perspiration is moderate. Sleep is sound and prolonged. There is a strong vital capacity evidenced by good stamina and kapha people are generally healthy, happy and peaceful. Psychologically, they tend to be tolerant, calm, forgiving and loving; however, they also exhibit traits of greed, attachment, envy and possessiveness. Their comprehension is slow but definite: once they understand something, that knowledge is retained. Kapha people tend to be wealthy They earn money and are good at holding on to it.

yurveda Test Im Ayurveda dreht sich alles um die Harmonie der Doshas. Mit unserem Ayurveda Test bekommst du erste Hinweise, wie deine individuelle Konstitution beschaffen ist. Du kannst den Ayurveda Test direkt am Bildschirm ausfüllen und auswerten lassen. In unserer Ayurveda Typen Übersicht kannst du mehr über Vata, Pitta und Kapha erfahren. In einem fundierten und umfangreichen Beratungsgespräch kannst du Näheres zu deiner individuellen Konstitution erfahren. Du erhältst dort Hinweise, wie Du durch entsprechende Ernährung und Lebensweise dein Gleichgewicht finden kannst. Du kannst mehr für dich tun bei einer Anwendung in der Ayurveda Oase oder bei einem Ayurveda Seminar.

Körperbau Knochenbau Gelenke als Kind...

Vata schlank, ungewöhnlich groß oder klein leicht, feingliedrig hervorstehend, trocken, ggf. Reibegeräusche, kalt eher schlank

Pitta mittelgroßer Körper, dynamisch mittelstarke Knochenstruktur mittelgroß, locker mittlerer Körperbau

Kapha korpulent, kräftig, abgerundet schwere Knochenstruktur groß, gleitfähig, gut gepolstert kräftig bis pummelig

Haut Hände Nägel Gesicht Augen Kopfhaar

dünnes Gewebe, eher trocken, kalt, generell rau längliche, schmale Form länglich, dünn, raue Oberfläche, ggf. brüchig längliche Form, unsymmetrisch, ggf. gefurcht klein, aktiv, ggf. trocken, feine Brauen fein, ggf. trocken, flauschig, dünn besiedelt

als Kind...

dünnes gewelltes Haar

Körperhaar

gekräuselt, nicht glänzend klein, unregelmäßig, ggf. gräulich

Zähne Stimme Hunger Immunität Sportlichkeit

sanft, leise, ggf. rau schon immer unregelmäßig, generell wenig schon immer relativ schwach gute Kurzkraft, kein Ausdauertyp

ölig, glatt, warm, ggf. Sommersprossen eher runde Form rund, weich, rosige Farbe

dick, ölig, kalt, gleichmäßiger Teint kräftig, breit, fleischig breite Form, glatt, dick, fest

scharfkantige Züge, ggf. faltige Stirn

rund, füllig, große & glatte Stirn

mittelgroß, leuchtend, durchdringend hell, seidig, leuchtend, ggf. Glatze feine, fliegende, blonde Haare hell, seidig, fein mittelgroß, ggf. leichte Gelbfärbung impulsiv, durchdringend, klar generell „guten Hunger“ mittelstark, anfällig für Infektionen dynamisch, liebt Wettkampf mäßig viele, aber nützliche Freunde

groß, still, glasig, kräftige Brauen fülliges kräftiges Haar, dunkel, gewellt dunkles, dickes, gelocktes Haar buschig, dicht, kräftig

Freundschaft

viele Freunde, unbeständig

Hobbies

kreative Tätigkeiten, Tanzen, Reisen

Sport, Vereinstätigkeit, Organisieren

schnelle Auffassungsgabe, klar spontan, manchmal ohne Abschluss tolerant, ideenreich, flexibel, neugierig, verstreut

präzise, prägnant, feurig kritisch, rational, wägt gründlich ab selbstbewusst, entschlossen, organisiert

Intellekt Reaktion Geist

Ayurveda Typen: Pitta von Parvati Ruth Burbach

groß, regelmäßig, hell tief, angenehm, klangvoll regelmäßig & mäßig generell stark & zuverlässig langsam aber stark, ausdauernd wenig Beziehungen aber langlebige ruhige Tätigkeiten, Sammeln, Lesen, Kuscheln langsam, gut überlegt, einfühlsam gelassen, traditionsbewusst gleichmütig, gemächlich, stabil, geduldig

Der Pitta-Typ PITTA wird mit dem Energieprinzip identifiziert und hat das Element „Feuer“ als Grundlage. PITTA ist verantwortlich für folgende Aspekte: • • • • • •

den Stoffwechsel die Tätigkeit der Verdauung den Wärmehaushalt im Körper den Intellekt den Hormonhaushalt den emotionalen Ausdruck

Weiteres Wissen zu den Doshas kannst du dir in einem Ayurveda Seminar aneignen. Das Element Feuer steht hier für Hitze. Ihm zugeordnet sind der Sehsinn, somit die Augen, sowie die Geschlechtsorgane. PITTA hat seinen Sitz im Magen, im Zwölffingerdarm und im Dünndarm. Seine Attribute sind: heiß, scharf, flüssig, feucht, sauer, bitter, leicht, sich gut verteilend und plötzlich auftretend. Ein Pitta-Typ ist vor allem an seiner ausgeprägten Führungspersönlichkeit zu spüren. Pitta schafft Lust am Arbeiten, Bestimmen und Bewegen. Eine innere Kraft, Wissen und Motivation erfüllt den Menschen, lässt Hindernisse klein werden und Unangenehmes bewältigen. Pitta-Menschen sind sehr ehrgeizig und wollen immer perfekt sein. Der innere Leistungsdruck ist so stark, dass sie selten zufrieden sind. Doch das ist für sie kein Grund zur Verzweiflung, im Gegenteil! Es dient dem Antrieb, Unmögliches wahr zu machen und keine Mühe zu scheuen. Die Pitta Energie verleiht eine starke Ausstrahlung, brillante Intelligenz und große Willenskraft. Wenn ein Pitta-Typ einen Raum betritt, so ist der Raum „voll“. Jeder spürt die Dynamik und das Charisma. Leider ist die Pitta-Kraft nicht immer leicht zu zügeln. Oft schießt sie über ihr Ziel hinaus und äußert sich in Aggressionen, cholerischen Anfällen und Fanatismus. Menschen mit viel Pitta sind mit einer Art „Kritik-Finger“ geboren: Ihr brillanter Verstand spürt sofort Fehler auf und sieht Unzulänglichkeiten. Dadurch entseht der Eindruck, niemals gut genug zu sein. Tatsächlich bringt Pitta einen sehr hohen Erfolgsanspruch mit sich, aber auch die Fähigkeiten, das gewünschte Ziel zu erreichen. PittaMenschen verlieren ihr Ziel niemals aus den Augen und werden durch Stress und Anforderungen nur noch schneller, effizienter und genauer. Die Angst vor Fehlern lässt sie auch bei Zeitdruck immer perfekter und pingeliger werden. Für andere Menschen ist der Umgang mit einer ausgeprägten Pitta-Persönlichkeit oft nicht einfach. Durch ihr einnehmendes Wesen und der Hang zur Intoleranz fühlt man sich leicht bedrängt, kritisiert und wenig geschätzt. Pitta ist eine feurige Kraft, und sie braucht das richtige Maß an „Brennmaterial“, um sich nicht selbst zu verzehren. Dieses Brennmaterial besteht aus geistigen Anforderungen, körperlicher Aktivität und typgerechter Ernährung. Wenn der Körper schwitzt, breitet sich ein wohliges Gefühl von Stärke, Zufriedenheit und Vitalität aus. Auch negative Emotionen können durch körperliche Aktivität sehr gut abgebaut werden. Sport ist für PITTA-Typen dann interessant, wenn es auch etwas zu gewinnen gibt. Der Wunsch, der Beste zu sein, die eigenen Leistungen immer wieder zu übertreffen und andere auszustechen, ist ein immerwährender Kitzel auf allen Lebensbereichen.

Rein körperlich betrachtet äußert sich PITTA in den Eigenschaften sauer, scharf und flüssig. Dies macht sich vor allem in übermäßigem Schwitzen, Übersäuerung und starkem Appetit bemerkbar. Ist das PITTA zu hoch, so brennt die Verdauungsenergie sehr stark. Man hat ständig Hunger und ist sehr ungeduldig, ärgerlich und gereizt, wenn nicht sofort etwas Essbares zur Verfügung steht. Alle natürlich süßen Speisen, Rohkost und grünes Gemüse bieten dann den idealen Ausgleich. Unreine Haut, Magenschmerzen, Sodbrennen, Durchfall und Entzündungen sind oft auftretende PITTA-Probleme: Durch übermäßige Säurebildung und psychische Anspannung erhöht sich das PITTA in uns, insbesondre bei Verzehr von säuernden Speisen wie Fleisch, Weißmehlprodukten, Alkohol, Kaffee und Zucker. Scharfe Speisen regen ebenfalls die Säurebildung an und haben eine verbrennende und anheizende Wirkung auf unsere PITTA-Kraft. Zum Ausgleich eignen sich alle kühlenden Speisen und Gewürze wie Melone, Kartoffeln, Fenchel, Kardamom, Minze und Koriander am besten. Positiv viel Energie, Charisma, Ausstrahlung, glühende Augen, zielgerichtete Energie, begeisterungsfähig. Negativ Aggressionen, Neid, Hass, Eifersucht, Stolz Hilfreich bei zuviel Pitta: auf ausreichende Entspannung und bewusste Atmung achten, mehr Schlaf, zurückziehen Der KAPHA-TYP KAPHA repräsentiert das erhaltende und stabilisierende Prinzip des Körpers und setzt sich aus den Elementen Wasser und Erde zusammen. Kapha hat seinen Sitz im oberen 2/3 des Magens und in der Brust. KAPHA ist verantwortlich für folgende Aspekte: • • • •

die Körperstruktur den Flüssigkeitshaushalt den Zusammenhalt und die Stabilität der Strukturen unseres Körpers die Förderung der natürlichen Abwehrkräfte

Weiteres Wissen zu den Doshas kannst du dir in einem Ayurveda Seminar aneignen. Das Element Wasser steht hier für Flüssigkeit und repräsentiert den Geschmackssinn, somit die Zunge und den Gaumen, sowie die Füße. Das Element Erde steht hier für Festigkeit, Rauheit und Form. Ihm zugeordnet ist der Geruchssinn, somit die Nase sowie die Hände. Seine Eigenschaften sind: süß, schwer, beständig, weich, kalt, ölig, fettig, träge und weiß. KAPHA ist die erhaltende, bewahrende und aufbauende Struktur in uns. Körperlich drückt sie sich durch die feste Körperstruktur, das Lymph- und Immunsystem aus. Auf der psychischen Ebene ist KAPHA der Teil in uns, mit dem wir innere Ruhe, Frieden und Harmonie erfahren und genießen möchten. Mit Kapha haben wir Zeit, die kleinen Schönheiten des Lebens zu genießen, sind zufrieden und lieben das Altbewährte. Menschen, die von der KAPHA-Energie geprägt sind, wirken auf andere manchmal etwas schwerfällig und behäbig, dafür sind sie sehr ausdauernd und stark. Hat eine KAPHA-Persönlichkeit erst einmal ein neues Ziel gefasst, so wird sie nicht müde, dies bis zum erfolgreichen Abschluss in Geduld und Zähigkeit zu verfolgen. Aus diesem Grund hält man in der indischen Kultur KAPHA für die erfolgsversprechende Kraft im Menschen.

KAPHA-Typen agieren eher wohlüberlegt, gründlich und bevorzugen einen ruhigen, gleichmäßigen Lebens- und Arbeitsstil. Überstürzte Entscheidungen, hektische Aktivitäten und spontane Erneuerungen werden mit Misstrauen und Abneigung begutachtet und das Praktische und Traditionelle wird immer den Vorrang haben. Der Einfluss von KAPHA macht häuslich, und die Priorität des Lebens ist primär auf die Familie ausgerichtet. Privates Glück in einer beständigen Partnerschaft, gesunde, glückliche Kinder und treue Freundschaften sind dann das Wichtigste und schenken innere Zufriedenheit, Sicherheit und Lebensglück. Ist KAPHA zu stark, so wird man leicht unflexibel und schränkt seinen Lebensradius immer mehr ein. Das aktive Leben wird dann durch seine intensive Bewegung und Veränderung zu anstrengend. Dadurch nimmt der KAPHA-Typ immer weniger am Leben teil, kapselt sich ab und isoliert sich emotional und geistig von seiner Umgebung. Heißhunger und unkontrollierte Gelüste nach Essen, insbesondere nach süßen, fetten Speisen, Käse, Wurst usw. aus Lust und Langeweile bewirken eine Gewichtszunahme und Überfettung des Gewebes. Jede KAPHA-Konstitution kennt Phasen des inneren Rückzuges, den Wunsch nach Alleinsein, Faulenzen und das Bedürfnis, Konfliktsituationen erst einmal in sich selbst auszusitzen. Steigert sich diese natürliche Regenerationsphase in eine typische KAPHA-Depression, so fühlt man sich vom Leben überfordert und taucht vollständig in eine Traumwelt ab. Bewegung und Aktivität würden dann nur Unbeständigkeit in das auf Sicherheit ausgerichtete Weltbild bringen. Der KAPHATyp lehnt in solchen Situationen jeglichen Gefühlsaustausch mit anderen ab, igelt sich ein und stumpft gleichzeitig ab. Um das KAPHA wieder in seine gesunde Form zurückzubringen, ist ein regelmäßiges Bewegungsprogramm auf körperlicher und geistiger Ebene sehr zu empfehlen. Hilfreich ist ein bewusst aktiv gestaltetes Leben. Einmal in der Woche zu walken, zu schwimmen oder in die Sauna zu gehen ist ein Minimalprogramm für körperliche Vitalität. Auf geistiger Ebene ist es für KAPHA-Typen sehr anregend, zusammen mit anderen Menschen etwas zu unternehmen. Soziales Engagement sowie Interesse für Sprachen, Kultur und Psychologie sind für kaphageprägte Menschen eine natürliche Motivation zum vitalen und erfüllten Lebenswandel. Der Genuss von warmen und mit leichter Schärfe gewürzten Speisen ist eine hervorragende Anregung für den Stoffwechsel und die Verdauungskraft. Besonders empfehlenswert sind bittere Gemüse (wie z.B. Chicorèe, Spinat, Mangold, Artischocken) mit den verdauungsfördernden Gewürzen Kreuzkümmel (Cumin), Pfeffer, Chili, Meerrettich, Kurkuma, Ingwer und Senfkörnern. Positiv: ruhige beständige Persönlichkeit, Geduld, Mitleid, Zärtlichkeit, Standfestigkeit Negativ: fehlende Antriebskraft, Lethargie, Ignoranz, Trägheit. Er ist geistig festgefahren und unbeweglich Hilfreich bei zuviel Kapha: viel Bewegung, auch mit körperlicher Anstrengung, Aktivurlaub la teoría de los 5 elementos : los Panchamahaboots • Aakash – Éter: es el espacio donde existe la materia. • Vayu – Aire: es el estado gaseoso de la materia. • Agni – Fuego: es el poder de transformación de la materia. • Jala – Agua: es el estado líquido de la materia.

• Pritvi – Tierra: es el estado sólido de la materia. Aakash, éter • Todos los espacios por donde pasan cosas están formadas por éter. • En el cuerpo los encontramos en: la cavidad bucal, en la nariz, en el oído, en las vías respiratorias, en el abdomen, en los vasos, sanguíneos, en las células. • Audición, órgano de percepción es el oído, manifestado a través del habla. • Atributos: sonido, ligereza, claridad, expansión ilimitada, integración y segregación, convergencia y divergencia, ni caliente ni frío, ni vacío ni lleno… • Acciones: tiene una capacidad deshidratante y participa en la absorción de edemas juntamente con el aire. Vayu, aire • Todo lo que es móvil participa del movimiento. • En el cuerpo lo encontramos en la actividad del sistema nervioso. • Actividades de los músculos, pulsaciones del corazón, en el movimiento pulmonar, del estómago y los intestinos. • Tacto, su órgano de percepción es la piel y su órgano de acción es la mano. • Atributos: ligereza, claridad, impalpabilidad, aspereza, móvil, discontinuidad. • Acciones: calmante, estimulante, cicatrizante, deshidratante y por ello favorece la absorción de edemas. Agni, fuego Elemento que permite transformar gracias a su energía. En el cuerpo hace posible las funciones del metabolismo. Su principal función es el sistema digestivo. Está presente en la materia gris del cerebro, manifestándose como inteligencia. Controla la temperatura corporal y la percepción. Visión, su órgano de percepción son los ojos. Gobierna la acción de caminar y está relacionado con los pies. Atributos: ligereza, discontinuidad, agudeza, claridad, calor, sequedad, minuciosidad, luminosidad, difusión • Acciones: actúa en los jugos gástricos y en la digestión. • • • • • • • •

Jala, agua • Nuestro cuerpo está formado el 70% por agua. • En el cuerpo la encontramos en las materias líquidas y viscosas, tales como grasa, fluidos corporales vitales, la linfa, la sangre, el semen, las mucosidades y las secreciones sexuales. • Gusto, su órgano de percepción es la lengua. • Atributos: fluidez, humedad, movimiento hacia abajo, viscosidad • Acciones: depende de la proporción como se combina con los demás elementos si se mezcla

con más proporción de tierra que de agua tiene la acción de nutrir. Prithvi, tierra • La tierra es la que sostiene todas las sustancias vivas e inanimadas. • En el cuerpo representa las estructuras sólidas: huesos, cartílagos, uñas, músculos, tendones, piel. • Da estabilidad. • Olfato, su órgano de percepción es la nariz. Relacionada con la actividad del ano. • Atributos: solidez, dureza, lentitud, inactividad, estabilidad, firmeza, densidad, volumen. • Acciones: depende de su proporción conjunta con los otros elementos. Si existe en demasiada proporción puede tender a crear por ejemplo obesidad. -----------------------------La ley de lo semejante y lo distinto "Lo semejante es la causa del aumento de todas las cosas en todo momento, y lo distinto es la causa de su disminución. En el contexto del tratamiento del cuerpo, lo semejante causa un aumento y lo distinto una disminución de los constituyentes del cuerpo. Lo semejante combina y lo distinto diferencia; lo semejante es lo que concuerda, mientras lo distinto es lo que discrepa”. Charaka.

AAKASH(éter-espacio) Shabda: sonido

AIN (aire-movimiento) Sparsha: tacto

AGNI (fuego-energía)

En exceso: deformidades como la osteoporosis o cavidades en los pulmones. En disminución: cuando se presentan tumores sólidos e hipertrofia de órganos. En exceso: alteraciones en el cuerpo como tembloresy taquicardias. En disminución: puede aparecer parálisis y problemas de movimiento. En exceso: todo tipo de inflamaciones, fiebres y úlceras.

Rupa: vista

En disminución: alteraciones como la hiperpigmentación y la anemia.

JALA (agua-líquido)

En exceso: Trastornos como edemas, pleuritis, ascitis.

Rasa: sabor

En disminución: deshidratación.

PRITHVI (tierra-sólido)

En exceso: tumores sólidos y obesidad.

Gandha: olfato En disminución: deformaciones como la pérdida de peso.

En exceso: sensación de estar perdido. AAKASH Iluminación En disminución: el dolor del vacío VAYU

En exceso: agotamiento.

Vigor y elevación

En disminución: sensación de estancamiento.

AGNI Claridad, agudeza de conciencia. JALA

En exceso: cólera, rabia. En disminución: incapacidad para transformar y transformarse. En exceso: demasiada fluidez, sensación que las cosas se escapan de las manos.

Gozo, disfrute de la vida. Satisfacción.

En disminución: sensación de estancamiento, de no avanzar.

PRITHVI

En exceso: petrificación de los pensamientos e ideas. Terquedad.

Firmeza y estabilidad

En disminución: sensación de desequilibrio, de falta de sostén.

DOSHA: El Prakruti, nuestra constitución Prakruti es la constitución física y mental característica de una persona. También se define como el universo manifestado en su totalidad. El Prakuti queda definido en el momento de nuestra concepción, y tienen que ver las condiciones existentes en el cuerpo y en la mente de los padres en el momento del coito, es decir en el momento de fertilización y se determina por la permutación y combinación de los 5 panchamahaboots. También depende de nuestro Karma: “El que soy hoy depende del que era ayer y el que llegue a ser mañana depende del progreso que haga hoy”. Por lo tanto podemos decir que incluso está formado antes de la concepción. El predominio de elementos (panchamahabootas) decide la constitución física, el predominio de gunas decide la constitución psicológica y el predominio de los humores, doshas, determina el prakruti dóshico, el estado funcional o energético del cuerpo.(del "Libro de Masaje" página 33) El prakruti se decide con la ayuda de muchos aspectos tales como la estructura, el calor, el pelo, el

apetito, el sueño, el poder digestivo, el estado de las articulaciones, los hábitos relativos a la defecación y la orina, la fuerza de las actividades sexuales, la menstruación, el embarazo, las capacidades mentales, el efecto de una dieta concreta, la conducta de la persona... (del "Libro de Masaje" página 38) El prakruti se puede examinar en cualquier estación pero para obtener el prakruti ideal, se debe observar detenidamente el estado del paciente durante el verano, el invierno y la temporada de las lluvias. (del "Libro de Masaje" página 39) Éter, aire, fuego, agua y tierra se manifiestan en el cuerpo como tres principios básicos o humores conocidos como TRIDOSHAS y son conocidos como Vata, Pitta y Kapha. Éter + Aire = Vata Fuego = Pitta Tierra + agua = Kapha Por lo tanto las características del elemento éter y de aire estarán presentes en Vata, las de fuego en Pitta y las de tierra y agua en Kapha. En Ayurveda el conocimiento y comprensión de los tridoshas es la base, pues es a partir de conocer y comprender nuestro prakruti, sabremos nuestra tendencia a la enfermedad, lo que nos permitirá escoger lo que es más adecuado para nosotros y por lo tanto para mantener o restablecer nuestro equilibrio. Vata regula el movimiento, Pitta el metabolismo y Kapha la estabilidad. También podemos encontrar como sinónimos que Vata es aire, Pitta la bilis y Kapha la flema, esta es una comparación con la medicina hipócrita pero en realidad el aire, la bilis y la flema son los vehículos de los tres doshas y es por medio de ellos que el cuerpo realiza sus funciones. La esencia de los doshas: La esencia de los doshas son Prana que se relaciona con Vata, Tejas que se relaciona con Pitta y Ojas que se relaciona con Kapha. • El prana no es exactamente el aire, sino la energía vital que nos permite vivir, tampoco es el oxígeno, aunque este es su vehículo. • Tejas lo podríamos definir como la esencia que permite abrir y conectar con los tres niveles cuerpo, mental y espiritual. • Ojas se puede definir como la esencia sutil que mantiene el cuerpo, la mente y el espíritu unido e integrándolos en el individuo. Más el ojas es también el sistema inmunológico del cuerpo, lo que podríamos decir que mantiene el cuerpo sano. De ello hablaremos más adelante. Los atributos o gunas En Ayurveda se describen 20 atributos que son a la vez pares de contrarios y son llamados gunas. Éstos tienen sus acciones en la naturaleza y en el cuerpo, más el efecto que producen en cada individuo es diferente, pues cada uno de nosotros tiene su propias características y su propia constitución. Por lo tanto en Ayurveda el individuo es el punto de referencia y cada uno tiene su propia forma de equilibrarse.

Aunque son pares de contrarios los debemos entender como un todo, funcionan de forma interactiva, como lo hacen la parte masculina y femenina en cada uno de nosotros. Charaka sistematizó los atributos de todas las sustancias orgánicas e inorgánicas, en Ayurveda los pensamientos y acciones tienen también atributos definidos. Vata, Pitta y Kapha tiene cada uno sus atributos propios, conocerlos y reflexionar sobre ellos es una experiencia que requiere una constante atención, más es imprescindible para comprender el funcionamiento de nuestro cuerpo, nuestra mente y también de la lógica de la ciencia ayurvédica. Es a través del principio de lo semejante y lo distinto que vamos a conocer cómo se produce nuestro desequilibrio y la manera de equilibrarlo. Pesado – Ligero Lento – Rápido, agudo Frío – Caliente Aceitoso – Seco Viscoso (suave) – Áspero Denso – Líquido Suave – Duro Estático – Móvil Sutil – Grueso Turbio – Claro Más adelante cuando hablemos de los desequilibrios de los doshas vamos a ver como afectan las gunas en nuestro cuerpo, más ahora ya nos podemos tener una idea de su efecto en los doshas. Atributos de cada dosha: Vata

Pitta

Kapha

Frío

Caliente

Frío

Seco

Aceitoso

Aceitoso

Ligero

Ligero

Pesado

Sutil

Sutil

Grueso

Móvil

Móvil

Estático-Estable

Claro

Claro

Turbio

Áspero

Suave

Suave

Entre los tres doshas también existen cualidades en común: • El frío es común entre Vata y Kapha • La ligereza es común entre Pitta y Vata • Lo aceitoso es común entre Pitta y Kapha Cual es tu dosha? Hemos preparado un cuestionario de 35 preguntas para que puedas saber cual es tu Prakriti o constitución, es solamente orientativo pero te puede ayudar a saber cual es tu dosha dominate y qué dosha debes compensar. El equilibrio de los tres doshas es el que te dará el bienestar. Tomate el cuestionario en serio pero sin agobios, los datos son 100% confidenciales y el resultado te saldrá al final del test. Las respuestas indican si es Vatta (V), Pitta (P) o Kapha (K). El resultado te dá qué proporción de los tridoshas tiene tu Praktiri Una vez sepas el resultado puedes navegar por nuestra página y empezar a comprender un poco más tu cuerpo y buscar qué alimentos te pueden favorecer o no. Te recomendamos que antes de hacer ninguna valoración te informes bién acerca de los doshas y de la ciencia ayurveda. Básicamente el bienestar nos viene por el equilibrio de los tres doshas, por lo que si tienes un dosha muy alto quiere decir que debes reforzar los otros doshas con alimentos que los favorezcan para conseguir el mayor equilibrio posible. En caso de enfermedad importante, recomendamos la consulta de un especialista, esta web sólo te puede ayudar de manera ortientativa e informarte, para procurar tener una calidad de vida mejor, pero si crees que tu problema es grave por favor consulta tu médico de confianza. TEST : CUAL ES TU DOSHA? 1.-CONTEXTURA: Delgado,huesudo (V) Moderada (P) Grande, Robusto, bien desarollado (K) 2.-ESTATURA: Muy alto o muy pequeño (V) Mediana (P) Generalmente pequeños,pero pueden ser altos y grandes (K)

3.-PESO: Dificultad para ganar peso (V) Mediano,pueden ganar o perder peso con facilidad (P) Generalmente con sobrepeso, dificultad para perderlo (K) 4.-BRILLO DE LA PIEL: Opaco (V) Rojo, lustroso (P) Blanco, pálido (K) 5.-TEXTURA DE LA PIEL: Seca, áspera, fría, rugosa, venas prominentes (V) Caliente, grasosa, húmeda, pecas, acné (P) Gruesa, fría, bien lubricada (K) 6.-TEMPERATURA DEL CUERPO: Manos y pies fríos (V) Caliente (P) Frío o normal (K) 7.-PELO: Seco, fino,crespo (V) Oleoso, calvicie prematura, canoso (P) Fuerte, ondulado, lustroso (K) 8.-FRENTE: Estrecha (V) Moderada, surcos (P) Ancha (K) 9.-OJOS: Pequeños, nerviosos (V) penetrantes, se irritan fácilmente (P) Grandes, atractivos, pestañas grandes (K) 10.-DIENTES: Irregulares pequeños, mal formados (V) Regulares, encías sangran con facilidad (P) Grandes, bien formados (K)

11.-LENGUA: Áspera (V) Suave, rosada (P) Gruesa (K) 12.-CARA: Pequeña,arrugada, seca (V) Delicada, rojiza, perfil agudo(P) Grande, agradable, perfil suave (K) 13.-TORAX: Estrecho (V) Desarollado moderado (P) Ancho, bien desarollado (K) 14.-HUESOS: Delgados, articulaciones crujientes (V) Medianos, articulaciones flojas (P) Gruesos, articulaciones fuertes (K) 15.-UÑAS: Quebradizas, ásperas (V) Suaves, rosadas(P) Ancha (K) 16.-SUEÑO: Ligero, con interrupciones (V) Variable (P) Profundo, excesivo (K) 17.-LE DISGUSTA: El frío, la sequedad (V) Substancias y atmosfera caliente (P) Sustancias frías y aceitosas, atmósfera humeda (K) 18.-APETITO: Variable, nervioso (V) Grande, irritable si debe saltar la comida (P) Moderado pero constante (K)

19.-SED: Escasa (V) Generalmente sediento (P) Moderada (K) 20.-HABITOS INTESTINALES: Heces duras, secas, costipac(V) Heces suaves, sueltas, tendencia a la diarrea (P) Regular, heces normales (K) 21.-ORINA: Escasa (V) Abundante, amarilla intensa (P) Moderada, clara (K) 22.-SUDORACIÓN: Escasa sin olor (V) Profunda, olor intenso (P) Moderada (K) 23.-MEMORIA: Rápida, tendencia a olvidar (V) Aguda, clara (P) lenta pero constante (K) 24.-COMPRENSIÓN: Espontánea (V) Promedio (P) Requiere tiempo para comprender (K) 25.-REACCIÓN AL ESTRÉS: Miedo y ansiedad bajo estrés (V) Frustración, irritabilidad, enojo bajo estrés (P) Maneja bién el estrés (K) 26.-RESISTENCIA A LA ENFERMEDAD: Pobre, sistema inmunológico variable(V) Mediana, tendencia a las infecciones (P) Buena, consistente, sistema inmunologico fuerte (K)

27.-ENFERMEDADES FRECUENTES: Alteraciones nerviosas y mentales, dolores neurálgicos y de las articulaciones (V) Enfermedades infecciosas e inflamatorias, trastornos sanguíneos (P) Enfermedades sistémicas y respiratorias, edema, mucosidades, inflamavción articular (K) 28.-SEXUALIDAD: Interés sexual variable, fantasía sexual activa (V) Interés e impulso sexual alto (P) Interés e impulso sexual constante (K) 29.- ESTADO DE ANIMO: Ideas y estado de animo cambiables (V) Intenso al expresar ideas y sentimientos(P) Estable, confiable, lento para cambiar ideas (K) 30.- PREFERENCIAS CLIMATICAS: Climas calientes, sol, humedad (V) Climas fríos bien ventilados (P) Cualquier clima siempre que no sea humedo (K) 31.- ACTIVIDAD: Inquieto (V) Moderado (P) Se mueve lentamente (K) 32.- TEMPERAMENTO: Nervioso, cambiable (V) Motivado, intenso (P) Conservador (K) 33.- EMOCIONES POSITIVAS: Adaptabilidad (V) Valor, coraje (P) Amor (K) 34.- EMOCIONES NEGATIVAS: Miedo (V) Cólera (P) Apego (K) 35.- FE: Variable, errática (V) Fuerte, determinado (P) Sostenida, lenta en cambiar (K)

Resultado del TEST Vatta....: Pitta......: Kapha..: Características de los doshas: VATA Como tienen éter y aire están gobernados por el cambio y la inestabilidad, así su cuerpo tiende a cambiar deprisa. (Ejemplo de aire como brisa o de huracán = inestabilidad) Panchamahaboots: éter+aire Sentidos: el oído y el tacto. Estructura corporal: • • • • • • • • • • • • •

Altos o bajos. Venas y tendones prominentes. Peso:Difícil de ganar, fácil de perder. Piel:Suelen ser morenos, de piel fría, seca y áspera y suele agrietarse con facilidad. Pelo:Suele ser rizado, escaso. Ojos:Pequeños, hundidos, secos, activos, vivaces. Uñas:Ásperas y quebradizas. Nariz:Suele ser del tipo aguileño. Labios:Pequeños, secos, quebradizos, tienden a sangrar si se secan con el aire y el frío. Dientes:Irregulares. Temperatura corporal:Suelen tener las manos y los pies fríos. Sudor:Escaso. Menstruación:Suelen ser irregular y frecuentemente su ciclo dura más de un mes.

Digestión: • • • • •

Variable, irregular. O comen mucho o no comen nada. Sed irregular. Las heces suelen ser duras, escasas y secas. Tendencia al estreñimiento. Sabores: dulce, ácido, salado. Gustan de los alimentos calientes más que de los fríos.

Sueño: • Hay días que duermen bien, otros no. Suelen padecer de insomnio. Sus sueños pueden ser que vuelan, relacionados con el elemento que le rige, aire. El habla: • Suelen hablar mucho y rápidamente.

Su caminar: • Suelen caminar con rapidez, con ligereza. Mental y emocionalmente: • • • • • •

Entienden rápidamente, mas también se olvidan pronto, no tienen una buena memoria. Les cuesta tomar decisiones. Activos, creativos, inquietos. Nerviosos, miedosos, ansiosos. Inestables emocional y mentalmente. Gustan de los cambios. Pueden ser grandes pensadores, maestros por naturaleza, viajeros y aventureros, artistas, líderes espirituales.

Relaciones amorosas: • Variables, fríos, para ellos es más importante el proceso que el fin. Son difíciles de satisfacer y por ello tienen varias relaciones. No debería tener más de un orgasmo a la semana, pues desgasta rápidamente su energía y precisa de tiempo para restablecerla. Relaciones: • Hace amistades con facilidad, más por poco tiempo. Los tipo Vata suelen derrochar mucha energía, por ello tienen una mayor dificultad para mantenerse sanos, pues tienden a tener exceso de actividad, son muy activos, más para mantenerse saludables precisan de reposo. Es la constitución más propensa a contraer enfermedades, efecto de su inestabilidad. Ambientes, clima: • Prefieren el clima soleado que calienta. • Es muy malo para ellos trabajar con aires acondicionados, ventiladores… pues agrava Vata. • Se agrava Vata en los meses fríos y ventosos de otoño y principios de invierno. aracterísticas de los Doshas: PITTA Pitta está regida por el fuego. El fuego puede dar un calor cálido y agradable, suave y tierno, más también puede ser arrollador y quemarlo todo con su mal humor, su rabia. Panchamahaboots: fuego Sentidos: vista Estructura corporal: Estatura mediana. Venas y tendones menos prominentes que Vata. Peso:Moderado, fácil de ganar y fácil de perder. Piel:Rojiza, amarillenta. Sensible.Suave y tibia. Suele tener problemas de eccemas, granitos.Pecas. • Pelo:Delgado, sedoso, rubio.Tienden a tener canas prematuras.Tienden a la calvicie. • Ojos:Suelen ser grises, verdes, cobrizos y tienen una mirada profunda. • • • •

• • • • • • •

Uñas:Suaves. Nariz:Suele ser aguda y la punta suele enrojecer. Labios:Suaves, largos y estrechos y de color muy rojo. Dientes:Regulares, medianos, más bien débiles. Temperatura corporal:Nunca suelen tener frío. Sudor:Sudan mucho y el olor suele ser fuerte. Menstruación:Suele ser regular, pero suele durar más de lo normal.

Digestión: • • • • •

Buen apetito y buen sistema digestivo. Comen y beben en grandes cantidades. Cuando tienen hambre tienen que comer sino se enojan. Mucha sed. Heces y orina en abundancia. Las heces suelen ser más bien líquidas, suaves.

Sabores: • dulce, amargo y astringente Sueño: • Moderado. Habla: • Suelen hablar menos que los tipo Vata. • Su lenguaje puede llegar a ser hiriente, incisivo. Su caminar: • Caminan de un modo decidido. Mental y emocionalmente: • Son eficientes, precisas y ordenadas tanto en lo mental como en lo físico. • Comprenden fácilmente. Son inteligentes por naturaleza. • Pueden ser personas que tienden al odio, al enfado, a los celos y a la rabia cuando están bajo presión, más cuando están equilibrados pueden ser adaptables, cálidos, compasivos, sensibles, inteligentes. • Irritantes. • Decididas. • Pueden ser buenos oradores, buenos negociantes, administradores, directores, pioneros. Relaciones amorosas: • Suelen ser fogosas, hacen el amor cuando tienen ganas, intensas, más también con poca paciencia. Para mantenerse en buen estado de salud no deberían hacer el amor más de dos veces por semana, pues si no consumen su energía que precisan para hacer otras actividades. Relaciones con los otros: • Suelen tener relaciones según sus intereses. Ambientes, clima:

• No soportan el calor. • Se agrava Pitta durante los meses de verano, cálidos. Características de los doshas: KAPHA Kapha está regido por el agua y la tierra. Puede aportar estabilidad, confianza, fertilidad, más también puede aborrecer por su letargia su estancamiento, su lentitud. Panchamahaboots: agua+tierra. Sentidos: olfato y gusto. Estructura corporal: • • • • • • • • • • • • • •

Cuerpo bien desarrollado con tendencia a la obesidad. Sus venas y tendones no son visibles. Huesos grandes, articulaciones bien lubrificadas. Peso:Suelen aumentar de peso con facilidad y les cuesta perderlo. Piel:Suave, grasa, lustrosa, fría, pálida. Pelo:Grueso, en cantidad, suave, ondulado.Suele ser oscuro. Ojos:Negros o azules. Atractivos, sensuales.Pestañas largas y aceitosas. Uñas:Granes y fuertes, de forma regular. Nariz:Recta, bien formada. Labios:Gruesos y pálidos. Dientes:Blancos, regulares, fuertes. Temperatura corporal:Suelen tener las manos y los pies fríos. Sudor:Moderado y con olor dulce. Menstruación:Regular y moderada.

Digestión: • • • • •

Suelen tener una digestión regular pero más bien lenta. Suelen ser golosos. Apetito constante. Heces suaves y gruesas. Poca sed.

Sabores: • picante, amargo y astringente. Sueño: • Duermen plácida, profundamente y muchas horas. Habla: • Su voz es suave y dulce. Su caminar: • Andan de forma lenta y pesada.

Mental y emocionalmente: • Tienden a comprender las cosas lentamente, más cuando comprenden tienen muy buena memoria. • Suelen ser saludables, felices, románticos y pacíficos. • Tienen tendencia a ser avaros, apegados, introvertidos, envidiosos y posesivos. • Suelen ser introspectivos. • Gastan mucha energía en su parte emocional y pueden caer a la depresión y a la letargia. • Pueden ser estables, dignos de confianza, administradores, buenos padres. Relaciones amorosas: • Suelen ser románticos, buenos amantes y suelen tener relaciones largas. Pueden hacer el amor tres veces a la semana, pues haciendo el amor hacen ejercicio y esto les ayuda a eliminar la pereza. Relaciones con los otros: • No son personas con muchas amistades, más conservan las amistades de la infancia y saben mantener sus relaciones. Ambientes y clima: • No se encuentran bien en climas húmedos y fríos. • Se agrava en los meses fríos y húmedos de finales de invierno y principios de primavera. Equilibrio/desequilibrio AMA, las toxinas. Sabemos que la energía de transformación es regulada por Agni, por Pitta y que es la llave para mantener el equilibrio, la armonía, el bienestar. Así pues la observación del estado de nuestro Agni es de vital importancia para prevenir cualquier trastorno sea del tipo que sea. “El equilibrio y el agravamiento de los doshas se debe en todo momento a la fuerza o la debilidad relativa del fuego digestivo. Por consiguiente, uno debe proteger siempre su fuego digestivo, e impedir todas las actividades que pudieran debilitarlo”(Charka) El deterioro o desequilibrio de los humores biológicos, vata, pitta, kapha crea toxinas, llamadas Ama en sánscrito, que circulan por todo el cuerpo, y a través de la circulación se acumulan a las áreas más débiles del cuerpo. La raíz de todas las dolencias es Ama, bloquea los intestinos, con lo cual éstos no hacen su función de asimilación y absorción de los alimentos correctamente, bloquea los vasos capilares, las venas y las arterias, y la sangre absorbe las toxinas que entran en circulación por todo el cuerpo, acumulándose en los sitios más débiles, debilitando los órganos y reduciendo nuestro sistema inmunológico y finalmente manifestándose como dolencias de diversas formas (diabetes, artritis…). Ama puede tener diferentes causas, más todas podrían ser denominadas como originarias de la mala digestión, sea de tipo alimentario o de tipo emocional, reprimiendo las emociones o bien no digiriéndolas.

Nuestro fuego digestivo varía, se puede debilitar por las siguientes razones: • Exceso de frío y de sustancias líquidas, especialmente agua helada sobre todo en invierno, y frecuentemente antes de las comidas. • Comer demasiado o muy poco. • Exceso de alimentos pesados. • Comer antes de que la comida anterior se haya digerido. • Combinaciones inadecuadas de los alimentos • Supresión de los impulsos naturales reflejos, lo cual provoca que Vata se mueva en direcciones inapropiadas. • Trastornos del sueño. • Consumo de alimentos a los que no se está habituado o en un momento inadecuado según las estaciones, el clima, la edad, ... • Actividad excesiva (especialmente sexual) o insuficiente. • Causas mentales como la envidia, el miedo, la cólera, la codicia, la angustia, el sufrimiento y la tristeza. Hay 13 impulsos que jamás deben ser restringidos: 1. La expulsión de la orina. 2. La expulsión de las heces. 3. La expulsión de los gases. 4. El vómito. 5. El estornudo. 6. El eructo. 7. El bostezo. 8. No comer cuando se tiene hambre. 9. No beber cuando se tiene sed. 10.No dormir cuando se tiene sueño. 11.No llorar cuando se está triste. 12.No jadear después de un ejercicio 13.No eyacular cuando la excitación es irresistible. La restricción de estos impulsos hace que Vata se mueva en una dirección anormal por los srtoas. Las emociones reprimidas también pueden provocar toxinas en el cuerpo, la ira reprimida puede provocar dolor de estómago, acidez, gastritis, úlceras y suele afectar a la membrana del estómago. El miedo o la ansiedad reprimidos pueden alterar la flora del intestino grueso, provocando gases, dolor o estreñimiento. Vata debido a su inestabilidad es el primer dosha que se desequilibra, por lo tanto siempre debemos tener Vata en la mayor armonía posible. Según Svoboda Vata es la causa principal de desarrollo de

todas los desarreglos sean del tipo que sean, y Ama sería el alimento del desarreglo. Cómo reconocer las toxinas ¿Cómo reconocer si hay Ama en el cuerpo? La observación y conciencia sobre nuestro cuerpo nos da las llaves para saber como está funcionando nuestro cuerpo, de manera que se puede percibir el inicio del desequilibrio y remediarlo antes de que se manifieste como desarreglo. Purisha, las heces y mutra, la orina, nos darán información, así como nuestra lengua. • Si las heces se hunden es que hay Ama en el cuerpo. • Si la orina tiene especialmente mal olor también. • Si la lengua tiene una capa blanca encima, se dice que hay Ama. Examen de la orina: Examen de orina, nos puede ayudar a discernir sobre cuál dosha está afectado. Debe ser la primera orina del día, observar el color y después poner una gota de aceite de sésamo. También se dice que si la gota se esparce inmediatamente, el desorden físico es fácil de curar, si la gota se sumerge a la mitad de la muestra indica que la enfermedad es difícil de curar y si se hunde hasta el fondo el problema será muy difícil de curar.

Dosha

Color

Examen de la gota

Vata

Color café

La gota se propaga en la superficie con movimientos ondulados

Pitta

Amarillo oscuro

Si aparece la superficie con muchos colores, parecido a un arco iris.

Kapha

Si la orina es turbia

Cuando la gota forma como perlas, como si se desdoblara en más gotitas.

Examen de la lengua El color de la lengua nos puede indicar si los doshas están alterados: La observación de la lengua nos aporta información sobre los diferentes órganos además de informarnos sobre si hay toxinas en el cuerpo. • Si hay Ama, la lengua estará cubierta por una capa blanquecina.

• Si hay sensibilidad, decoloración o malestar en algunas áreas la lengua indica algún desorden en el órgano correspondiente. • Una lengua deshidratada es síntoma de la disminución de rasa dhatu, mientras que una lengua pálida indica disminución de rakta dhatu. El color de la lengua nos puede indicar si los doshas están alterados

Tratamiento general para los doshas “... Alimentamos a los delgados y débiles, y a los gordos y corpulentos les hacemos pasar hambre. Tratamos a quien tiene demasiado calor con medidas que lo refresquen, y con cosas calientes a quien tiene demasiado frío. Reponemos los elementos corporales que han disminuidos y reducimos los que han aumentado. Al tratar los trastornos adecuadamente, con medidas antagónicas de los factores que los han causado, restablecemos la normalidad del paciente. ...” (Charaka) • Vata:

Sabiendo cuáles son las características de Vata dosha entendemos que los mejores remedios para equilibrar vata y devolverle el equilibrio es con calor y aceite, tanto en aplicación interna como externa. Sabemos también que los sabores que equilibran a vata son: salado, ácido y dulce. Precisará de alimentos calientes, nutritivos e hidratantes. Toda clase de masajes es conveniente pues se deben apaciguar las emociones de miedo, ansiedad, preocupación de vata, produciéndole calma y paz mental. El tratamiento de purificación mejor es el enema. • Pitta: Pitta precisa generalmente de frío y tranquilizar sus emociones exacerbadas. El sabor más importante es el amargo, dulce y astringente. Precisa de alimentos crudos que le refresquen, así como estar en lugares frescos y templados que no le agobien, cerca de ríos, bosques, hierba fresca… Los masajes serán convenientes usando menos aceite que en el caso vata y templado. Los tratamientos de purificación adecuados suelen ser la purgación. Puede hacer uso también de meditaciones, mantras, música para mantener sus fuegos internos equilibrados. • Kapha: Teniendo en cuenta las características de kapha dosha comprendemos que precisa de acción y actividad para equilibrar su tendencia de letargo y pasividad. El sabor más importante que controla kapha es el picante, después el amargo y el astringente. Los alimentos deben ser secos y calientes. Los masajes deben ser vigorosos y no usar aceite o muy poca cantidad. Normalmente se usan polvos. Baños calientes. Muy beneficioso realizar algún tipo de ejercicio. Cómo terapia de purificación para Kapha puede ser usada la purgación. Recuerda: en caso de enfermedad consulta tu médico o tu especialista sanitario de confianza. Esta web sólo intenta orientar e informar y no puede hacer diagnósticos médicos. Una visita personal es fundamental para tu correcta sanación.

EL SISTEMA ENDOCRINO Sabemos que Pitta regula en nuestro cuerpo el sistema enzimático y hormonal. Este documento pretende dar una visión general del Sistema Endocrino. Este sistema es muy complejo, mas lejos de pretender entenderlo en su totalidad simplemente considero que nos hace reflexionar y comprender mejor el funcionamiento de Pitta en el cuerpo.

Las glándulas endocrinas son los órganos donde se producen y liberan a la sangre las hormonas, sustancias que, tras llegar a su órgano provocan una respuesta inhibitoria o estimulante en dicho órgano. Junto con el sistema nervioso, el sistema hormonal es el encargado de la coordinación de todos los demás sistemas y aparatos del cuerpo humano. Este control lo realiza a distancia por medio de la secreción de sustancias llamadas hormonas. Controlan procesos tan importantes como el crecimiento, la alimentación o la reproducción. También regulan procesos tan dispares como el control de la presión arterial o la respuesta del organismo ante una agresión. Así, el conjunto de glándulas endocrinas, hormonas y sus órganos diana integra un gran sistema de regulación y control de los principales sistemas del organismo humano. El Sistema endocrino está formado por diferentes glándulas de secreción interna. Está regulado principalmente por el eje hipotálamo-hipófisis. Las glándulas endocrinas que forman este sistema son: • • • •

Hipófisis Tiroides Paratiroides Suprarrenales

Existen asimismo, órganos y tejidos que poseen componentes, células glandulares que segregan hormonas. Son: • • • • • • • • • • •

Hipotálamo: factores de liberación y inhibición. Páncreas: insulina, glucagon, digestivas. Ovarios: estrógenos, progestagenos. Testículos: tetosterona. Riñones: eritripeytina Hígado: somatostatina. Placenta: Tejido adiposo. Piel Intestino delgado Corazón: atriopeptina (hipotensora-volumen sangre)

Las hormonas son sustancias químicas que producen un efecto, incluso en concentraciones muy bajas. En el cuerpo existen unas 50 hormonas. La regulación de la secreción hormonal se produce gracias a diferentes factores: Sistema nervioso, cambios químicos periféricos de la sangre o por la acción de la propia hormona u otras hormonas. EJE HIPOTÓLAMO-HIPÓFISIS El hipotálamo no es una glándula endocrina, pero podemos decir que funciona como tal y es

necesariapara que funcione la hipófisis. Posee diferentes funciones en relación al control de la temperatura, de absorción, control de la sed, control del apetito y la saciedad (hambre), control de la tensión arterial y del sistema vegetativo, comportamiento sexual, reacción de defensa (miedo, ira), entre otras. El hipotálamo es el órgano principal que unifica y coordina la función nerviosa y endocrina. Entre la hipófisis y el hipotálamo regulan: crecimiento, desarrollo, metabolismo y homeostasis. A su vez el hipotálamo recibe impulsos nerviosos e información de otras regiones cerebrales (sistema límbico, corteza cerebral, tálamo, sistema reticular y de órganos periféricos, los órganos sensoriales y la retina. La hipófisis está situada en la silla turca, cavidad del hueso esfenoides. Las hormonas más importantes que segrega la hipófisis son: • Somatotropina (STH) u hormona del crecimiento: Actúa en diferentes tejidos periféricos, generando la síntesis de factores de crecimiento de tipo de las insulinas. Éstos son sintetizados en el hígado, músculo esquelético, cartílagos, huesos y otros tejidos, pueden actuar localmente o actuar en otros tejidos a distancia al ser transportados por el torrente sanguíneo. Estimulan el crecimiento celular. Disminuye la destrucción proteica y por lo tanto se acelera el crecimiento, sobre todo en los niños; en el adulto nos ayuda a mantener la masa ósea y muscular. • Gonadotrofinas (FSH) y (LH): Actúan en las gónadas para producir estrógenos y progestógenos. Actúan en la maduración del óvulo, en la secreción de la testosterona y producción de espermatozoides en los testículos. FSH: en el ovario estimula la formación del folículo ovárico, proceso menstrual y aumento en la secreción de estrógenos. En el hombre estimula la secreción de espermatozoide. LH: es una hormona ovulatoria que actúa para la liberación de ésta por los ovarios. Actúa también en la formación del útero para que el óvulo pueda anidar e implantarse en él. Actúa sobre la glándula mamaria para que esta fabrique leche. En el hombre estimula la síntesis de la testosterona que interviene en la espermatogénesis y, a nivel fenotípico, desarrollará los caracteres sexuales típicos del varón. • Prolactina PRL: Intervendría sobre la glándula mamaria, estimulando la producción de leche. Existen otras hormonas que actúan a este nivel. • Adenocorticotropa (ACTH) Opera sobre la corteza suprarrenal. Esta síntesis hormonal se ve incrementada por el estrés. Hormonas neurohipofisarias: Se encuentran en el lóbulo posterior de la hipófisis, también llamada neurohipófisis, no sintetiza las hormonas, pero si las almacena y libera cuando es preciso. • Oxitocina (OT): Durante el parto auxilia en producir la contracción uterina, para que el bebé pueda descender por el canal del parto.Actúa sobre las glándulas mamarias estimulando la expulsión de leche por los

conductos mamarios; este efecto se ve potenciado por la succión del recién nacido. Fuera del embarazo, su función es poco conocida; podría ser que tuviera que ver con las conductos de protección de los adultos para con los recién nacidos, instinto materno-paterno y la sensación de placer sexual durante el coito o después de este. • Hormona antidiurética (ADH): Actúa a nivel renal disminuyendo la producción de orina, esto es así porque en los túbulos renales estimula la absorción de agua. También genera un aumento de la presión arterial por vasoconstricción arterial. Sus órganos diana son riñones, vasos arteriales y glándulas sudoríparas, ya que disminuye la producción de sudor. Glándulas periféricas • Tiroides: Glándula endocrina situada en la parte anterior del cuello en relación con la laringe y tráquea. Está formada por unas células llamadas foliculares que al ser estimuladas producen dos hormonas Tryodotirosina (T3) y Tiroxina (T4). También producen otra hormona llamada Calcitonina que actúan en el metabolismo óseo del fósforo y el calcio. Las hormonas T3 y T4 regulan: -El consumo de oxígeno y metabolismo basal. Entendemos por metabolismo basal el consumo de oxígeno en reposo después del ayuno nocturno. Este proceso genera calor, e aumenta la temperatura corporal. -Reguladora del metabolismo celular: a nivel celular reduce los niveles de colesterol en la sangre. -Reguladora del crecimiento y el desarrollo: acelera el crecimiento celular y en especial el del tejido nervioso. Si se produce unaausencia o disminución de estas hormonas en fase fetal, los pequeños padecen de retraso mental y enanismo. • Calcitonina: Su función es disminuir los valores de calcio y fósforo en sangre, ya que ella disminuye la absorción ósea, es decir, el paso del calcio a los huesos a la sangre. • Paratohormona: Es una hormona antagónica a la Calcitonina. Sus funciones son: Aumenta el calcio en sangre. Disminuye el fósforo en sangre. A nivel renal actúa en el intestino aumentando la absorción de fósforo, calcio y magnesio. Glándulas suprarrenales: Situadas sobre los riñones. Son indispensables para la vida. Mantiene la homeostasis, es decir, la constancia del medio interno para que sea compatible la vida y estado de equilibrio dinámico. Algunas hormonas que segregan las glándulas suprarrenales son:

• Glucocorticoides: Son hormonas que se encargan del metabolismo y nuestra adaptación a situaciones límites o stress. • Androgenos: Segregados en pequeñas cantidades tanto en hombres como en mujeres. Regulan la apetencia sexual o libido. Médula suprarrenal: Sintetiza dos hormonas: Adrenalina y Noradrenalina. Poseen un efecto similar al sistema nervioso vegetativo simpático. Nos preparan para la huida o el enfrentamiento y nos ayudan a soportar el estrés. Aumentan la frecuencia y la fuerza de contracción cardiaca, aumenta la tensión arterial, aumenta el flujo de sangre en los tejidos: corazón, hígado, músculo esquelético, tejido adiposo. Son broncodilatadoras y aumentan el contenido de azúcar y ácidos grasos en los tejidos. • Páncreas: Glándula endocrina y exocrina a la vez. Se relaciona íntimamente con el duodeno, lugar donde vierte las enzimas digestivas. Secretor de hormonas como el glucagón, insulina, somatostatina, hormona del crecimiento, entre otras. Ovarios y testículos: También se las conoce con el nombre de gónadas. • Ovarios: produce estrógenos y progestágenos principalmente. Regulan el ciclo menstrual, el ciclo de reproducción femenino, la producción de leche y la preservación del embarazo. También conservan y mantienen los caracteres sexuales secundarios, como la distribución del vello, de las mamas o de la voz. • Testículos: Producen los andrógenos (testosterona), reguladora del proceso de espaermatogénesis y mantenimiento de los caracteres secundarios. la teoría de los 5 elementos : los Panchamahaboots • Aakash – Éter: es el espacio donde existe la materia. • Vayu – Aire: es el estado gaseoso de la materia. • Agni – Fuego: es el poder de transformación de la materia. • Jala – Agua: es el estado líquido de la materia. • Pritvi – Tierra: es el estado sólido de la materia. Aakash, éter • Todos los espacios por donde pasan cosas están formadas por éter. • En el cuerpo los encontramos en: la cavidad bucal, en la nariz, en el oído, en las vías

respiratorias, en el abdomen, en los vasos, sanguíneos, en las células. • Audición, órgano de percepción es el oído, manifestado a través del habla. • Atributos: sonido, ligereza, claridad, expansión ilimitada, integración y segregación, convergencia y divergencia, ni caliente ni frío, ni vacío ni lleno… • Acciones: tiene una capacidad deshidratante y participa en la absorción de edemas juntamente con el aire. Vayu, aire • Todo lo que es móvil participa del movimiento. • En el cuerpo lo encontramos en la actividad del sistema nervioso. • Actividades de los músculos, pulsaciones del corazón, en el movimiento pulmonar, del estómago y los intestinos. • Tacto, su órgano de percepción es la piel y su órgano de acción es la mano. • Atributos: ligereza, claridad, impalpabilidad, aspereza, móvil, discontinuidad. • Acciones: calmante, estimulante, cicatrizante, deshidratante y por ello favorece la absorción de edemas. Agni, fuego Elemento que permite transformar gracias a su energía. En el cuerpo hace posible las funciones del metabolismo. Su principal función es el sistema digestivo. Está presente en la materia gris del cerebro, manifestándose como inteligencia. Controla la temperatura corporal y la percepción. Visión, su órgano de percepción son los ojos. Gobierna la acción de caminar y está relacionado con los pies. Atributos: ligereza, discontinuidad, agudeza, claridad, calor, sequedad, minuciosidad, luminosidad, difusión • Acciones: actúa en los jugos gástricos y en la digestión. • • • • • • • •

Jala, agua • Nuestro cuerpo está formado el 70% por agua. • En el cuerpo la encontramos en las materias líquidas y viscosas, tales como grasa, fluidos corporales vitales, la linfa, la sangre, el semen, las mucosidades y las secreciones sexuales. • Gusto, su órgano de percepción es la lengua. • Atributos: fluidez, humedad, movimiento hacia abajo, viscosidad • Acciones: depende de la proporción como se combina con los demás elementos si se mezcla con más proporción de tierra que de agua tiene la acción de nutrir. Prithvi, tierra • La tierra es la que sostiene todas las sustancias vivas e inanimadas. • En el cuerpo representa las estructuras sólidas: huesos, cartílagos, uñas, músculos, tendones,

• • • •

piel. Da estabilidad. Olfato, su órgano de percepción es la nariz. Relacionada con la actividad del ano. Atributos: solidez, dureza, lentitud, inactividad, estabilidad, firmeza, densidad, volumen. Acciones: depende de su proporción conjunta con los otros elementos. Si existe en demasiada proporción puede tender a crear por ejemplo obesidad.

-----------------------------La ley de lo semejante y lo distinto "Lo semejante es la causa del aumento de todas las cosas en todo momento, y lo distinto es la causa de su disminución. En el contexto del tratamiento del cuerpo, lo semejante causa un aumento y lo distinto una disminución de los constituyentes del cuerpo. Lo semejante combina y lo distinto diferencia; lo semejante es lo que concuerda, mientras lo distinto es lo que discrepa”. Charaka.

AAKASH(éter-espacio) Shabda: sonido

AIN (aire-movimiento) Sparsha: tacto

AGNI (fuego-energía)

En exceso: deformidades como la osteoporosis o cavidades en los pulmones. En disminución: cuando se presentan tumores sólidos e hipertrofia de órganos. En exceso: alteraciones en el cuerpo como tembloresy taquicardias. En disminución: puede aparecer parálisis y problemas de movimiento. En exceso: todo tipo de inflamaciones, fiebres y úlceras.

Rupa: vista

En disminución: alteraciones como la hiperpigmentación y la anemia.

JALA (agua-líquido)

En exceso: Trastornos como edemas, pleuritis, ascitis.

Rasa: sabor

En disminución: deshidratación.

PRITHVI (tierra-sólido)

En exceso: tumores sólidos y obesidad.

Gandha: olfato

En disminución: deformaciones como la pérdida de peso.

AAKASH Iluminación En exceso: sensación de estar perdido.

En disminución: el dolor del vacío VAYU

En exceso: agotamiento.

Vigor y elevación

En disminución: sensación de estancamiento.

AGNI Claridad, agudeza de conciencia. JALA

En exceso: cólera, rabia. En disminución: incapacidad para transformar y transformarse. En exceso: demasiada fluidez, sensación que las cosas se escapan de las manos.

Gozo, disfrute de la vida. Satisfacción.

En disminución: sensación de estancamiento, de no avanzar.

PRITHVI

En exceso: petrificación de los pensamientos e ideas. Terquedad.

Firmeza y estabilidad

En disminución: sensación de desequilibrio, de falta de sostén.

Man is also composed of these 5 basic elements. Ether Element in Human Body: In human body there are many spaces which are manifestations of the ether element. There are, for example, spaces in the mouth, nose, gastronomical Tract, respiratory tract, abdomen, thorax, capillaries, tissues, cells etc. Air Element in Human Body: Space in movement is called Air. Air is the element of movement. In human body it manifests in the larger movements of the muscles, the pulsations of the heart, the expansion and contractions of the lungs and the movement of the stomach walls and intestines. If we observe under the microscope then we will find that every minute cell and nerve in the human body is on the move. The entire movement is governed by the bodily air. Fire Element in the Human Body: The source of fire and light in the solar system is the sun. In the human body, the source of fire is the metabolism. Fire works in the digestive system. In the gray matter of the brain cells. Fire manifests as intelligence. Fire also activates the retina which perceives light. Thus, body temperature, digestion, the thinking process and vision are all the function is bodily fire. All metabolism and enzyme systems are controlled by this element. Water Element in the Human Body: It manifests in the secretions of the digestive juices and the salivary glands. In the mucus membrane and in plasma and cytoplasm. Water is absolutely vital for the functioning of the tissues, organs and various bodily systems. For example. dehydration resulting from diarrhea and vomiting must be treated immediately to protect the patient’s life because the element important. Earth Element in the Human Body: The solid structures-bones, cartilage, nails, muscles, tendons, skin and hair-are derived from earth element.

The five elements of constitution of human body are related to its 5 Senses The five elements manifest in the functioning of the five senses of man. Thus, the five elements are directly related to man’s ability to perceive the external environment.

Ether- Hearing Air – Touch Fire – Vision Water- Taste Earth- Smell Some inferences based on this relationships 1. Water is related to the organ of taste: without water the tongue cannot taste. The tongue is closely related in function to the action of the genitals(penis and clitoris). In Ayurveda, the penis or clitoris is called the lower tongue. While the tongue in the mouth is the upper tongue. The person who controls the upper tongue can control the lower tongue 2. The earth element is related to the sense of smell. The nose, the sensory organ of smell is related in function to the action of the anus, excretion. This relationship is clearly evident on a constipated person. Those who have constipation experience bad breath, and their sense of smell becomes dull.. You can observe from your experience

Let me know how do you like this first post of ayurveda series and would you want me to go ahead with it? For now, I have planned my next post for tomorrow on vatta-pitta-kapha. Dhatus: En Ayurveda se sostiene que existen 7 dhatus o tejidos. Así como los doshas son los controles energéticos del cuerpo, los dhatus son los tejidos y sus componentes y van de los más densos a los más sutiles, decimos pues que lostridoshas Vata, Pitta y Kapha actúan a través de los tejidos. Se reconocen 7 dhatus: • • • • • • •

Rasa: plasma nutriente. Rakhta: sangre. Mamsa: tejido muscular. Medas: tejido adiposo. Asthi: tejido óseo. Majja: tejido medular. Shukra: sustancia vital, semen y ovarios, Ojas.

Dhatus significa literalmente “Sostén, mantenimiento” y se traduce como “aquello que construye”. Son los responsables de toda la estructura fisiológica del cuerpo. Se ocupan de las funciones de los distintos órganos, sistemas y zonas vitales del cuerpo. El agua es la sustancia básica del cuerpo y la que está en mayor cantidad, sabemos que el dosha relacionado con este elemento es Kapha, así pues la mayoría de los tejidos estarán regulados por este dosha. Sin embargo Raktha Dhatu está regulado por Pitta y Asthi Dhatu por Vata. La formación de los siete dhatus depende de la digestión. Pues es gracias a ella que tomamos la energía necesaria para su correcta formación y sano funcionamiento. La sustancia que se produce después de la digestión de una alimentación acorde con nuestro Prakruti, es llamado Ahara Rasa, que se traduce como “plasma nutriente” y es el primer elemento a partir del cual se formarán el siguiente tejido, la sangre, Raktha Dhatu y así sucesivamente y en este orden hasta la formación de Shukra Dhatu. Los siete Dhatus son de gran importancia tanto para nuestro sistema biológico como para el sistema inmunitario. El último dhatu, Shukra dhatu es el que nutre Ojas. Ojas se define como sustancia vital y está estrechamente relacionado con nuestro sistema inmunitario, pues cuando hay una deficiencia de Ojas nuestro sistema de defensas decae y contraemos enfermedad. Para la transformación de un dhatu a otro es necesaria la acción de Pitta, pues sabemos que es Pitta la que gracias a su fuego la hace posible, así en Ayurveda se reconocen 7 tipos de agni que corresponden a

cada uno de los doshas más 6 que conoceremos cuando hablemos propiamente de los tipos de Agni. La transformación de un dhatu a otro en el orden comentado, se produce a gracias a tres acciones: • Irrigación: los nutrientes son transportados a los siete dhatus a través de los vasos sanguíneos. • Selectividad: en la que cada dhatu extrae los nutrientes necesarios para poder realizar sus funciones. • Transformación: en la que de forma gradual las sustancias nutritivas pasan por cada dhatu, produciendo el alimento para la formación del siguiente dhatu. Cuando hay un desequilibrio de Vata, Pitta o Kapha, los dhatus se ven directamente afectados. Podemos decir pues que el dosha alterado y el dhatu defectuosos siempre se hallan relacionados de forma directa con el proceso de la enfermedad. El buen funcionamiento y estado de los doshas puede lograrse si se toman las medidas necesarias para mantener equilibrados los doshas con una dieta adecuada, ejercicio, programa de rejuvenecimiento y paz mental.

Los siete dhatus RASA DHATU: Es el plasma o linfa que contiene todos los nutrientes de los alimentos digeridos gracias al dhatu Agni. Nutre el cuerpo y la mente. Responsable también de la hidratación.

Panchamahaboot :

Jala, Prithvi

Cuando Rasa dhatu está desequilibrado puede provocar pesadez, nauseas, debilidad, fragilidad y también alteraciones de Kapha como alteraciones cardíacas, impotencia… Cuando está en armonía en nuestro cuerpo nos da sensación de placer, felicidad, satisfacción y produce la sustancia primera para tener un óptimo Ojos. Su esencia nutre el siguiente dhatu, Rakhta Dhatu, la sangre. RAKHTA DHATU: Es la sangre, la que mantiene la vida, permitiendo la oxigenación a todos los tejidos y órganos vitales y a la mente. Su característica es la hemoglobina, encargado de dicho transporte. Panchamahaboot y dosha:

Agni, Jala

Pitta

Cuando Rathka dhatu está en desequilibrio sentimos la pérdida del gusto por la vida, odio, ira, celos. También anemia y hemorragias, erupciones cutáneas, eccemas. Cuando está sano nos aporta sensación de bien estar, alegría, buena energía, sensibilidad, estimulación, emoción y una correcta ambición para conseguir nuestras metas en la vida. DEFINICIONES UTILES • Hemoglobina: partículas ferrotípicas que se encargan básicamente del transporte del oxígeno a los tejidos. • Anemia: disminución de eritrocitos y hematocritos, disminución de hierro en la sangre. Es debida al desequilibrio entre la producción de hematíes y su distribución o pérdida. Se manifiesta clínicamente por fatiga, debilidad, anorexia, palpitaciones y palideza en la piel y las mucosidades. • Eritrocitos: célula roja de los animales de sangre roja. Se forma en la médula ósea y son destruidos en el sistema reticuloendotelial y en la melsa. Actúa como rector del O2 y el CO2, importante para la respiració tisular. • Hematocrito: es la fracción de volumen de eritrocitos en sangre.

Su esencia nutre el siguiente dhatu Mamsa Dhatu, músculos o tejido muscular. MAMSA DHATU: Los músculos dan cohesión a nuestro cuerpo, cubren las estructuras internas y dan fuerza a nuestra estructura corporal. Representa la fuerza física y es el responsable de los movimientos de las articulaciones.

Panchamahaboot :

Prithvi, vayu

Cuando Mamsa dhatu no funciona correctamente puede causar, debilidad, inseguridad, apego, pereza, miedo. Cuando está en armonía nos da fortalecimiento, valentía, seguridad, cariño y perdón. Su esencia nutre y hace posible la formación de Meda Dhatu, el tejido adiposo. MEDA DHATU: Es el tejido adiposo, se ocupa de la lubricación. La tarea de la grasa es “snehana”, una palabra que significa lubricación y amor. Lo que sugiere que quienes sufren de amores consuman en exceso grasa, ya que ésta les proporciona un sustituto químico del amor, de la misma manera que el chocolate proporciona la misma sustancia. Panchamahaboot :

Prithvi, Jala

Cuando Meda Dhatu está en desequilibrio en nuestro cuerpo sentimos soledad, desamor, rigidez, debilidad. Puede causar también obesidad. Cuando funciona correctamente nos aporta flexibilidad, amor, compromiso. Nutre el siguiente dhatu, Asthi Dhatu, tejido óseo. ASTHI DHATU: Es el tejido óseo, es el responsable de sostener nuestro cuerpo. Panchamahaboot:

Vayu, Prithvi, vayu

Es el único tejido con predominio de Vata. El tejido óseo se compone principalmente del elemento aire, ya que los huesos están llenos de pequeños espacios. Cuando está en desequilibrio podemos sentir rigidez, indecisión, falta de sostén. Cuando funciona correctamente nos aporta apoyo, valentía, creatividad, actividad. Su esencia nutre el siguiente dhatu, Majja dhatu, el tejido medular. MAJJA DHATU: Es el tejido medular o nervioso, su función es dar sensación de unidad y satisfacción al cuerpo y a la mente. Se encarga de los impulsos sensoriales y motrices. Se considera médula a la sustancia que existe en el interior del hueso, este tejido incluye también el cerebro y la médula espinal. Panchamahaboot:

Prithvi, Jala, Akash

Cuando Majja dhatu está en desequilibrio nos da pérdida de confianza, sensación de “envejecer”,

apego al pasado. Puede también causar trastornos como el vértigo. Cuando está en equilibrio nos aporta plenitud y seguridad con uno mismo. La esencia de Majja Dhatu nutre el siguiente dhatu, Shukra dhatu, tejido reproductor. SHUKRA DHATU: Es el sistema reproductor, más en Ayurveda se la da un significado más amplio. La sustancia vital de Shukra dhatu son el semen y los óvulos. Shukra se puede traducir como “semilla”, mas la función de este tejido es dar vida y también regular el deseo y la actividad sexual. Además nos aporta fuerza y energía. Panchamahaboot:

Todos los elementos, predominando Prithvi and Jala

Cuando Shukra dhatu está en desequilibrio, sentimos ausencia de alegría por la vida, la vida se siente “marchita”, agotamiento, impotencia, inestabilidad, ausencia de Ojas. Cuando está en armonía, nos aporta vigor, enamoramiento, creatividad, procreación, decisión. Este último dhatu nutre el Ojas de nuestro cuerpo. Los upadhatus y malas de los dhatus Cada uno de los dhatus crea a su vez upadathus, que se definen como tejidos secundarios, producto de los dhatus, necesarios para mantener nuestro cuerpo. También cada uno de los dhatus produce sus propios productos de deshecho, que son llamados Malas.

Dhatu

Upadhatu

Mala

Artava: sangre menstrual. Rasa dhatu

Lágrimas, saliva, sudor. Stanya: leche materna. Kandara: tendones.

Rakhta dhatu

…………………… Shira: vasos sanguíneos. Vasa: grasa.

Mamsa dhatu Twak: piel.

Cera en los oídos, mucosidad de la nariz.

Meda dhatu

Snayu: músculos y tendones

Sudor.

Asthi dhatu

Dientes

Uñas y pelo

Majja dhatu

…………………………….

……………………

Shukra dhatu

…………………………….

……………………

CYBERNETIC EYES 1. Preamble: About this introductory chapter This chapter contains a brief introduction to the fundamental

ideas on which the Viable Systems Model (or VSM) is based. The intention is to set the scene, to give you an overview, to sketch out the outline. So don't try and thoroughly understand it all. If you get an idea of how it developed, what it's about and why it's different from most other models, then it's done its job. Consider this chapter as a quick journey through a country you may decide to visit and study at a later date. In some ways this is the most difficult task. The VSM is very different from anything else I've come across, and the tendency is to miss the whole point and re-interpret it as just another way of looking at the same old ideas of how organisations work. The difference is that the VSM is a "whole systems" theory. Almost all other theories of organisation think in the billiard-balls mode of A leads to B leads to C, and therefore miss the essence of what's really going on. They forget that A, B and C are inextricably linked with a myriad other factors, and that for any model to work it must take all of this complexity into account. The VSM is more in tune with other whole systems ideas like acupuncture, the Gaia hypothesis, most of modern physics and many aspects of Eastern religions. The trouble is that most of us see the world in different terms which have their perspectives set by the world-view of Newton and Descartes. So the job is to provide you with a new way of thinking about organisations which is radically different from traditional, often hierarchical, models ... The reward of this leap to new ways of thinking is the ability to think about organisations using a rich new language, and actually to be able to do something about problems which may be concerning you. For this to happen, you have to learn to see the world through cybernetic eyes.

2. The Approach During the 1950s Stafford Beer was working as a manager in British Steel and had become dissatisfied with traditional methods of organisation. Rather than attempt to modify what seemed to be a system of fundamentally flawed ideas he took a dramatically fresh approach. He began to study organisations which were obviously several light years ahead in the way they functioned. More specifically, he looked at the way the human brain organises the operation of the muscles and organs. "We will seek the source of effective organisation in the cybernetics of natural processes - the brain itself." We can study the extraordinary beauty of the human form, and base an organisational model on the methods used by the central and autonomic nervous systems to manage the workings of the organs and muscles. Beer's studies of the human form, the muscles and organs and all the various nervous systems were the inspiration for the Viable Systems Model. It may be considered as a generalisation of the way that we all "manage" ourselves in response to a changing environment.

Generalisation - The Five Systems Beer's studies led him to view the human form as five interacting systems. • SYSTEM 1: All the muscles and organs. The parts that actually DO something. The basic activities of the system. The Operation. • SYSTEM 2: The sympathetic nervous system which monitors the muscles and organs and ensures that their interaction are kept stable. • SYSTEM 3: The Base Brain which oversees the entire complex of muscles and organs and optimises the internal environment. • SYSTEM 4: The Mid Brain. The connection to the outside world through the senses. Future planning. Projections. Forecasting. • SYSTEM 5: Higher brain functions. Formulation of Policy decisions. Identity.

3. The Three Elements Environment, Operation, and Metasystem Beer's first insight was to consider the human organism as three main interacting parts: the muscles & organs, the nervous systems, and the external environment. Or a little more crudely, body, brain and environment. These are generalised in the Viable Systems Model as follows: First

The Operation. The muscles and organs. The bits which do all the basic work. The primary activities.

Second

The Metasystem. The brain and nervous systems. The parts which ensure that the various Operational units work together in an integrated, harmonious fashion. The job of the Metasystem is to hold the whole thing together.

Third

The Environment. All those parts of the outside world which are of direct relevance to the system in focus.

Here is a basic VSM diagram The Environment is drawn as an amoeboid shape. The Operation and Metasystem are drawn as an ellipse and diamond respectively. (This is taken from Beer's conventions, although I have stretched his Operational circle into an ellipse.) The arrows indicate some of the many and various ways the three elements interact. Each arrow may have several aspects: information (by phone, computer, conversation), movement of trucks, people, money or goods. [Note the approximation involved in drawing these three elements as separate. The Environment should really go all the

way around both the Operation and its Metasystem. And the Metasystem should really be embedded in the Operation. The teasing apart is necessary to show the way the three elements interact .. ]

4. The Three Elements as a Balanced Whole System Throughout the discussions which follow it is crucial to bear in mind that the VSM considers an organisation as a whole system which must be in balance with its environment. This balance is the essence of VSM diagnosis. It's comparable to the approach taken by acupuncture which considers illness as an imbalance in the bodily functions diagnosed by an imbalance in the 12 pulses. Restore the balance - the illness goes away. And just as acupuncture will look at any imbalance between a patient and that patient's environment, so the VSM considers as fundamental the study of an organisation in its environment. So, although it may be useful to take a limited view of some part of the VSM for a particular purpose, the emphasis will always be on the ecology of an organisation interacting with its environment. This balanced whole-system approach resolves many of the dilemmas with which traditional models struggle. Should we centralise or decentralise?? Should we devolve power or appoint authoritarian managers?? All these questions will be dealt with as we build up the model. The design of the Metasystem depends upon the particular conditions within the Operation. They must be in balance. As the environment changes, the organisation must respond. This will usually require a change in the Operation to balance the environmental changes and then it's inevitable that the Metasystem will also have to adapt as it has to be in balance with its Operation. All VSM diagnosis, analysis, and discussion is done in this way. The approach relies heavily on drawings and sketches which seem to be the appropriate way to represent a whole system. Quite often a few rough sketches will illuminate a problem which seems intractable when written as an essay.

5. The Five Systems (Physiological model) The Viable Systems Model is composed of the three elements: E, 0 and M. The 0 and M bits further sub-divide into five interacting systems. They were originally derived from Beer's thinking about the "management" of the muscles by the brain and nervous systems. Consider the following diagram of the central and autonomic nervous systems, shown interacting with both an external environment and (for this example) four muscles and organs.

System 5 The Cortex. Higher brain functions. System 4 Diencephalon Input from senses, forward planning. System 3 Base brain. Pons and medulla. Internal regulation. Optimisation. System 2 The sympathetic nervous system. Its function is to stabilise the activity of muscles and organs. System 1 Muscles, organs. Primary activities. In their (possibly over-)simplified form the five systems are as follows: System 5

Policy, ultimate authority, identity.

System 4

Adaptation, forward planning, strategy.

System 3

Internal regulation, optimisation, synergy.

System 2

Conflict resolution, stability.

These five systems form the basis of the Viable Systems Model. Their functions are general enough to make the model applicable to any and all systems which are viable in that they can maintain a separate existence. Much of what follows will be discussed in terms of these five systems.

System 1

Primary activities.

6. The Five Systems - Creating a Whole from the Parts I like to think of the five Systems in terms of what's needed in order to ensure that a number of parts come together to form an integrated whole system. The argument goes like this: 1. First of all you need the working bits. This is System 1 (S1) which has previously been called the Operation. S1 is the bit which actually does something. It's the muscles, the engine room, the machines, the producers. 2. Secondly you must ensure that there are ways of dealing with conflicting interests which are inevitable in the interactions which occur as the parts of S1 interact. Conflict resolution is the job of System 2. System 2 is also given the job of ensuring stability. 3. Once the interactions of the System 1 units are rendered stable, it becomes essential to look at ways of optimising these interactions. This is the job of System 3. System 3 works with an overview of the entire complex of interacting System 1 units and thinks "If this one does this and that one does that, then the whole thing will work more effectively." The extra efficiency is called synergy. System 3 is there to regulate System 1 - its function is optimisation. 4. Once you have a stable, optimised set of Operational units, then you must ensure that it can survive in a changing environment. This is the job of System 4. System 4 looks at the outside world, considers what it sees, looks for threats and opportunities, and schemes. S4 is there to produce plans to ensure long term viability. 5. And finally, the whole thing must function within some sort of overall context. Everyone must be pulling in the same direction. This is System 5's job. It provides the ground rules and the means of enforcing them to ensure that the system in complete. System 5 provides the ultimate authority. The five systems develop into an extraordinarily powerful model of the way things work. The next step is to turn these ideas into a diagram.

7. The Five Systems - Graphical Representation

The five systems have their origins in the functioning of the Central Nervous System, and both their arrangement in space and their interconnections are firmly based on the physiology of the brain/body complex.

The result is shown below: The comparisons with the physiological diagram are clear. A couple of minutes reflection comparing the two diagrams should give you a good grounding in the basic form of the model: • The three elements - E, O and M. • The five systems. • The various interactions. You will notice • the Operation is the same thing as System 1 • the Metasystem consists of Systems 2, 3, 4 and 5 • System 4 interacts with the external environment

• Systems 2 & 3 interact with the internal environment (the Operation) In VSM diagnosis you will re-think your organisation in terms of these five systems, and the most powerful approach is to visualise your understanding as a diagram something like the pictures on this page.

8. The Metasystem: a little more detail The job of the metasystem is to provide a service to the Operational units. It ensures they work together in an integrated, harmonious fashion. It holds the Operational units (System 1) together. Its job is cohesion.

The Metasystem is there to answer the question "What rules are needed to decide how to design a system which takes a number of interacting subunits and integrates them into a harmonious, efficient organisation?" The answer is stability, optimisation, future planning to ensure adaptation to a changing environment, and a way of rounding off the whole thing to ensure all the various parts are working within the same basic ground rules. The strange looking arrows connecting systems 3, 4 and 5 are a representation of the details of how those parts of the Metasystem interact. The essence of the interaction is to balance the data coming in from the external environment (into S4) with the information coming from the internal environment (into S3) and plan accordingly. System 5 oversees the whole process and only steps in if policy guidelines are flaunted.

This is nothing like a straight line of command diagram. The VSM works with balances and closed information loops. It is not a hierarchical model which works with one way communications. (Do this as I say so and thus it has to be right ...)

The Metasystem is there to provide a service. In most traditional companies the Metasystemic jobs will be carried out by "higher management" typically directors. In VSM terms they are only there to service the needs of the Operational parts of the organisation. Compare this with the traditional view that the Operational parts are only there to carry out the orders of the Directors.

9. The Operation: a little more detail Whatever your organisation, the Operational part will be composed of sub-units. These are the Operational units. They may be people, or departments, or divisions, or separate companies. This diagram shows the (large) Operational ellipse, inside which are three (smaller) Operational elements. You will probably have noticed that the Operational units are drawn to look like smaller (rotated) versions of the larger system. They have a Metasystem, an Operation and they have arrows which indicate they are connected with an external environment.

This illustrates the principle of recursion, originally formulated mathematically by Beer, and one of the key concepts of VSM diagnosis.

The principle applies at all levels, throughout all Viable Systems. Wherever you look, the Operation is composed of (smaller) Viable Systems, and is embedded in a (larger) Viable System. They are all nested one within the other, like Russian dolls. Recursion means that at all levels, the same principles of organisation "recur," and so it doesn't matter if you are diagnosing a twoperson business or the global economy - exactly the same principles apply. The VSM is a recursive model. The various levels are called Levels of Recursion.

Review - The Form of the Viable Systems Model The VSM considers an organisation as a number of Operational units, and the systems needed to ensure they cohere, or work together, as an integrated, harmonious whole. The three basic elements are the Operation, the Metasystem and the Environment. All three are in continuous interaction. The Operation is called System 1, and carries out the organisation's primary activities. The Metasystem is composed of Systems 2, 3, 4 and 5. System 2 Conflict resolution, stability. System 3 Internal regulation, Optimisation, Synergy. System 4 Adaptation, dealing with a changing environment, forward planning.

System 5 Ultimate authority, policy, ground rules, identity. The model is recursive, that is the same principles of organisation recur at all organisational levels, regardless of scale. This means that any Viable System is composed of smaller Viable Systems and is embedded in a larger Viable System.

THE QUICK GUIDE TO THE VSM In the following section, the entire VSM diagnosis is presented in brief. It will give you an overview of how the full diagnosis will proceed and of some of the diagrams which will be used It will also enable those of you with some prior understanding and who have specific organisational problems to jump in at the sections that are most relevant. However, it should be stressed that until you have a reasonable understanding of the way in which the VSM looks at organisations, it may be difficult to grasp some of the concepts. If this proves to be the case, reading the Case Studies is perhaps the most accessible route to gaining the necessary background information.

Quick Guide: The Model The Viable Systems Model looks at an organisation interacting with its environment. The organisation is viewed as two parts: the Operation which does all the basic work (production, distribution, earning the money) and the bits which provide a service to the Operation by ensuring the whole organisations works together in an integrated way (scheduling, accounts, strategic planning ...) These bits are called the Metasystem. The following diagram illustrates the basic VSM. • E represents the Environment • O represents the Operation • M represents the Metasystem The arrows indicate the many and various ways that the three parts interact. Each arrow may have several aspects - it may be information, or trucks, a phone call or a delivery of steel ingots. The Operation will consist of a number of Operational units. These could be production units or teams of people doing various jobs.

The Metasystem can be divided in three main functions: • The Internal Eye - which looks at the entire collection of Operational units and deals with ways of getting them to work together in mutually beneficial ways, and with the resolution of conflicts. This is "Inside and Now". • The External Eye - which looks at the external environment, assesses the threats and opportunities and makes plans to ensure the organisation can adapt to a changing environment. This is "Outside and Then". • Policy Systems - which establish the ground rules which set the tone for the whole organisation. Policy rounds off the system. The policy systems must have ultimate control. This is the basic model: The VSM sees any viable system as a collection of Operational elements which are held together by a Metasystem. Both Operation and Metasystem must be in contact with, and interacting with, their environment. The Operational units themselves must be viable, and thus can be looked at as smaller Viable Systems embedded in the larger system.

Quick Guide: The Model - Slightly Elaborated

Note the three main parts - Operation, Environment and Metasystem. Note the Metasystem is shown with its internal and external eyes. Note the Operation is shown with five Operational units, all of which are smaller embedded Viable Systems.

Quick Guide: Preliminary Diagnosis In the Preliminary Diagnosis you look at your own organisation and examine the units which compose it. That is, you list the bits that do things, the co-ordination functions, the accounting and scheduling functions and so on. You then draw a large VSM which will look something like the pictures on the previous pages to identify: • the Operational parts

• the parts which have inputs from the Internal Eye, and which deal with stability and optimisation of the Operational units. • the parts which have inputs from the External Eye and which make long term plans in the light of Environmental information. • the Policy Systems. At the end of this process, you will have a large picture which gives a representation of your organisation in its totality. This is the basic model from which the rest of the diagnosis will follow. In some cases the Preliminary Diagnosis will be the most useful aspect. You may find that your organisation has no way to carry out some of the functions which are vital for viability. Thus, you may decide to create new jobs to ensure these functions get perfomed. You may also find that some jobs don't seem to have anything to do with the Viable Systems. You may decide they are not necessary.

Quick Guide: Designing Autonomy It is essential to create the right conditions for all the Operational units to function with as much autonomy as possible. Thus they will need • Individual Mission Statements. • Budgets for the resources they need to carry out this Mission. . • An agreement that they can decide on their own internal development as long as they are working to the agreed Mission. There will also have to be safeguards to ensure that the units cannot threaten the overall viability of the organisation of which they are a part. Thus • They must be accountable and able to demonstrate they are working to the agreed plan. • There must be pre-agreed intervention rules which means that autonomy is forfeit under certain conditions. The worst case scenario must be considered in advance.

Quick Guide: Balancing the Internal Environment By this stage you will have looked at the various parts of you organisation and decided how they map onto the VSM. You will also have considered the autonomy of the Operational units. The Internal Environment consists of all the Operational units and those jobs which are dedicated to looking at them (The Internal Eye) and to ensuring that conflicts are resolved and that their performance is optimised. Internal balance is concerned with these (Metasystemic) jobs and with ensuring that they have the capabilities to function properly. So for example, a committee which meets once every three months would be an absurd idea - most of these jobs need to be done on a continuous basis. The approach to Internal balance is as follows:

• Maximise autonomy so that the vast majority of problems are dealt with within the Operational units. • Examine the exchange of goods and services between the Operational units, and see if improvements may be made. • Examine the bits of the external environment peculiar to each Operational unit and see if changes can be made (perhaps they all use the same suppliers and thus benefit from joint buying). • Optimise the allocation of resources to the Operational units. It may be possible to cut back in one unit and re-invest in another, thus creating synergy in the whole system. • Examine the scheduling and co-ordination functions. • Ensure that the information systems which inform the Metasystem of the goings on at the Operational level are well designed. How complete is the information? How up-to-date is it? • And lastly, after all the above have been exhausted, it may be necessary to "beef up" the capabilities of the Metasystem in order to ensure it can discharge its functions of overseeing the Operational units. This is the usual way that traditional businesses operate, and in terms of both efficiency and of human working conditions should be seen as the very last alternative. The essence of the internal balance is to view the Inside of your enterprise as a system of autonomous Operational elements, which need to be overseen (the Internal Eye) to look for ways of generating synergy. The imposition of dictates from above should only be used when the viability of the whole enterprise is at risk and not, as in traditional businesses, as the usual way of dealing with most problems.

Quick Guide: Information Systems The VSM requires thorough and up-to-date information systems. The perfect information system would measure everything it needs to know continuously, so that a realtime model of the goings on within any part of the enterprise may be maintained. The compromise between this and the usual management information which is weeks or months out of date is the use of daily performance indicators. These measure whatever is seen as important within each Operational units (productivity, morale, wastage, sales, breakages ...) at the end of each day. The figures are then plotted onto a time series so that the trends may be assessed. The essence of the VSM approach to information is that you only need to know if something changes. If everything is going as normal, you can leave it alone. However as soon as something changes (dramatic fall in productivity) it's essential you are notified immediately. Thus: • Huge printouts of standard information which say "nothing much has changed" are useless. • Immediate alerting signals which say "something dramatic has happened" are essential. These signals, which are called algedonics, are the basis of information handling in the VSM. They can be designed to provide Operational units with the information they need to learn and adapt to environmental changes, to define clear limits to autonomy, to guarantee that each Operational unit is

working as an integrated part of the whole-system and so on. The design of these information systems is crucial to the effective operation of your enterprise, and can be used as an alternative to authority.

Quick Guide: Balance with the Environment The External Eye maintains contact with the relevant parts of the external environment, and enables the future planning systems to develop strategies for adapting to change in the market, or to new technology, or whatever. Again, the various parts must be balanced: • The future planning system must have the capabilities to examine and find the relevant information. • It must be capable of planning and simulating various options. • It must be aware of the capabilities of the Operational units, and develop any strategies within this context. • It must be able to agree and implement its plans through the connections to the Operational units. • It must function within policy guidelines.

Quick Guide: Policy Systems The policy systems oversee the entire organisation. They constitute the ultimate authority. Clearly they must be designed with great care. For a co-operative it is crucial that everyone is involved in policy decisions and this usually involves a meeting of all members. However, the practicalities of this need to be addressed. How often can the entire membership meet? How effective are big meetings? The answer to the question of how you involve all members in policy decisions and how you ensure that everyone has to work within these ground rules is perhaps one of the biggest questions for any Social Economy enterprise, and will determine the extent to which it may describe itself as democratic.

Quick Guide: Basic Vocabulary This Quick Guide to how the VSM looks at organisations and how it ensures the various parts are balanced has introduced most of the basic vocabulary. • Autonomous Operational units. • Metasystem - concerned with ensuring the Operational units hang together or cohere into a single integrated organisation. • Synergy - the added efficiency which comes from working together in a co-operative fashion. • Daily Performance Indicators - which measure the goings on within each Operational unit. • Algedonics - signals which are generated to say "Look out .. something unusual has occurred"

From now on, the manual will assume you understand these terms. It will also use the five systems to describe the various functions within the organisation. System 1

The entire collection of interacting Operational units.

System 2

The system responsible for stability/resolving conflict between Operational units.

System 3

The systems responsible for optimisation/generating synergy between Operational units.

System 4

Future plans and strategies. Adaptation to a changing environment.

System 5

Policy.

PRELIMINARY DIAGNOSIS IDENTIFICATION OF THE 5 SYSTEMS The Viable Systems Model is based on 5 systems which are seen as fundamental to viability. If all 5 systems are working well within you organisation, then you can say that the basic functions needed for viability are present. If they are not, then your organisation is not viable in the terms defined in this pack, and you will need to change your organisation to ensure viability. The purpose of the Preliminary Diagnosis is to identify the 5 systems needed to ensure viability, and to draw them on a large VSM diagram which represents the parts of your organisation in its totality. If any are not present, they will need to be designed and added to your organisational structure. If any existing parts of your organisation do not fit into one of the 5 Systems, then they are not crucial for viability and may be unnecessary.

Preliminary Diagnosis - How it Works I was told this story by a colleague (referred to as GB) who lectures in Management Studies, and who uses the VSM as a tool in his consultancies. It gives such a clear picture of the use of Preliminary Diagnosis that I decided to include it at this point. He was telephoned one morning in connection with the proposed amalgamation of several businesses into an alliance designed to enable the member companies to combine their strengths, and thus compete more effectively in exporting their products. The group had done some preparatory work, but needed advice quickly. A meeting was scheduled for 2.00 pm that afternoon. Usually, a consultant needs several days to assess the situation and gather the background which is

essential for sound advice. This was clearly impossible. So, GB arrived for the first meeting with a large piece of paper on which was drawn the outline of the VSM, that is the Operational units and Systems 2, 3, 4 and 5. As the meeting proceeded, he began to ask questions about the proposed organisation and to fill in the boxes in his VSM diagram. Operational units: the member companies. And so on. After the proposed organisation had been described, some of the boxes were empty and GB began to probe "How do you intend to ensure that the member companies work together in a more effective manner - won't you need someone to examine the various possibilities and to look for synergy?" Basically, he was looking for something to write in the System 3 box. This is the essence of the Preliminary Diagnosis. You define a function, look for the bits of your own enterprise which does it, and write it in on the relevant part of the diagram. The VSM is so thorough in its model of how a business works, that GB's clients were overwhelmed with "his" insight and made aware there were several aspects of the organisation they had completely overlooked. And all of this without any preparation. In your case, assuming you are looking at an existing business, the insights are unlikely to be so staggering. Problems with viability will have arisen and been dealt with, and somewhere the functions needed for viability will have been implemented. The question is - are they adequate? But whatever the context, you will be mapping your own organisation onto a VSM diagram, and this process is bound to affect the way you look at your enterprise.

Step 1: DEFINE THE SYSTEM TO BE DIAGNOSED PURPOSE: To clarify the boundaries of the System-in-Focus. During the diagnosis which follows, there are times when it's easy to lose track of exactly what is being studied. So its essential to begin the Preliminary Diagnosis with a clear statement of the organisation (or the parts of the organisation) you are looking at. Throughout this guide, this will be referred to as the System-in-Focus. 1.1 Sketch some Recursions. You may well have done some of this already in the recursion-games suggested in Appendix 1. If not choose a shape (square, circle. dodecahedron ....) and write in it "ME". Then draw a larger shape around the ME, and draw in the next recursion upwards in which you are embedded. Perhaps it is "bicycle repair shop". Again put a larger shape around this one, and write in "maintenance division". And so on. During this process you may want to add other units within the original set of nested recursions, rather like opening a Russian doll to find several identical smaller dolls. For example "ME" will

inevitably have "SAM", "SUE", "ARTHUR" and "MARY". Play with these diagrams until you have a clear idea of what's going on. A complete mapping will be completely over-the-top, (all 15,000 employees??) but it should be complete enough to have at least one complete recursion at each level. Like most of the exercises which follow the way this works will depend entirely on context. A small work-team will be described adequately by a simple diagram. The social economy of Chile involved fourteen recursions and weeks of work. At the very least, it's essential to map the recursions immediately above and below your system-in-focus. 1.2 Define your System-in-Focus. Look at your diagram of the various recursions. The System in Focus might be your whole coop or one department or it may be a proposed federation of co-ops. But whatever, you have to be clear about what you are concentrating on. Later there may be lots of diagrams at various levels, and its easy to get distracted into the details of any one of these. Ideally you should have a huge notice board with (for example) SYSTEM-IN-FOCUS: Co-op Federation pinned to it to ensure you are clear about your current focus of attention. 1.3 Write down the Purpose of the System-in-Focus. At this point, a statement of the PURPOSE for the System-in-Focus should be written down below its name. This will help to clarify several issues as the diagnosis continues. Currently, this is being referred to as the Mission Statement, although Aims and Objectives is an equally clear way of expressing it. Again the point of this is clarity. Once the system-in-focus is defined with a name and a purpose, it's much easier to keep your attention on the relevant issues. (The issue of purpose is not as simple as it first appears, and for those of you who wish to read further there is a provocative bit of The Heart of Enterprise in which Beer discusses his ideas. The essence is that Purpose can only be defined as "What a system actually does". It's of no use having a purpose of "Bringing down the Capitalist Monster" if what you actually do is sit around and drink coffee all day. What matters is what actually happens. Beer therefore concludes that the purpose of the British railway system is to dissuade him from travelling by rail.) 1.4 List the various parts of your System-in-Focus.

Before starting the Diagnosis and the identification of the systems needed for viability, you should list all the parts of the System-in-Focus as you see them. The list should be exhaustive as it will be referred to throughout the Preliminary Diagnosis. It will contain the Operational parts, the accounting functions, the management functions and so on. In compiling the list, keep one eye on your sketch of the various recursions and ensure that the items on the list refer only to the system-in-focus. It's likely that your first list will need revision and that one or two items will belong to another recursion. Check it carefully. As the Preliminary Diagnosis proceeds, you will be able to take the items on your list and allocate them to one or other of the 5 systems within the Viable Systems Model. Thus, the list will gradually disappear. If your organisation is perfectly Viable, the list will disappear completely and there will be 5 well defined systems giving the basis for viability. If not, either • some new jobs may have to invented or • some existing jobs are not needed for viability and can therefore be considered as redundant.

Step 2: DRAW THE VIABLE SYSTEM MODEL IN OUTLINE PURPOSE: To depict the overview of your System-in-Focus in its totality. The diagnosis of your organisation will proceed by drawing a large diagram which will represent your System-in-Focus as a whole system. At this stage, the outlines of the three main parts of the VSM Operation, Metasystem and Environment - will be sketched in. Between them they represent the overview of your System-in-Focus in its totality. The diagram represents your system-in-focus interacting with its environment. The Operation carries out the system's basic activities. It will consist of several Operational units. It is the muscles, the production units, the parts that generate wealth. The Metasystem is there to provide a service to the Operational units. It is there to hold the organisation together. It is the brain, the regulator, the management. The details of the what goes on within each of these three shapes will be filled in as the diagnosis proceeds. The job at this point is to draw the VSM in outline as an overview of your system-in-focus interacting with its environment.

DRAWING THE VSM - from Step 2 - drawing the outlines 2.1 Get the biggest piece of paper you can find. I've used A1 technical drawing paper, but more recently lining wallpaper which is cheap and so you can rip up diagrams you don't like and start again. 2.2 Write in big letters • SYSTEM IN FOCUS: • MISSION: (or if you'd rather ... use Aims and Objectives) 2.3 Draw the Metasystem as a big diamond and the Operation as a matching ellipse and the Environment as an amoeboid shape. Make all of these as large as you can. Notes: 1. There is a tendency to see this diagram as hierarchical. The Boss over the Workers. From my experience, (and from discussions with Beer) this is completely wrong. The Metasystem is there to service the Operational elements. It has a different perspective, or over-view, as it has to consider the collection of Operational units in its entirety, but the need to have power over the people in the Operation is strictly limited to its job of cohesion. It can only wield power if the system is in danger of breaking apart. 2. Everything which will be drawn on this diagram must refer to the System-in-Focus. At a later stage you may want to delve further into the workings of each Operational element, so you will drop a level of recursion, define a new system-in-focus and start again. For the time being the diagnosis will concentrate upon the System-in-Focus you have defined.

Step 3: SYSTEM ONE - THE OPERATION PURPOSE: To specify those parts of the system-in-focus which undertake System One (primary) activities. The first system in the Viable Systems Model is the entire Operation which will be composed of several Operational units. The Operational units undertake the System-in-Focus's basic activities. They will all be (smaller) Viable Systems in themselves, and thus must be able to maintain a separate existence. System One generates wealth and in a business, each element can be considered as a profit centre. If you are a manufacturing business, System One is the production units, the teams of people and machines which actually do the manufacturing. If you are a programming co-op, System One is the programmers or teams of programmers, perhaps divided into various specialist areas.

If you are looking at a more complex organisation, you may have a System One which includes manufacturing, distribution, and warehousing. System One sounds straightforward, but is actually one of the most difficult areas to define clearly. For example, in the examples given above the computer department was a System One in the programming firm, but the computer department in the manufacturing company would have a support role and would therefore not be part of System One. Some people who are in basically service areas such as engineering maintenance may consider themselves important enough to be System One. The question is: are they part of what the organisation is really about, or are they back-up, facilitators, or support? If the answer is the latter, then they do not qualify as System One. You are now in a position to go back to the original list of jobs carried out by your System-in-Focus, and to list those which between them make up System One. Note: Each Operational unit is a VSM at the next recursion down and thus will include both the physical aspects and the management of one aspect of the Operation. So, for example, the trucks and drivers and the management of the transport department are found within that Operational Unit.)

DRAWING THE VSM - from Step 3 - adding the Operational Units This diagram shows the VSM with three Operational units highlighted. There is no reason why you should have three, although it is unlikely that you have more than eight. The diagram also shows the parts of the environment which are specific to the Operational units. 3.1 Take the list from 1.3 and write down the jobs which are primary activities of the System-in-Focus. These are the Operational elements. Sketch small VSMs within the large Operational ellipse - one for each unit. 3.2 Draw in smaller overlapping environmental shapes - one for each Operational element - within the large environment. 3.3 Annotate the diagram. E.g. For Operational unit 1 write on "warehouse", and in its small environment write "suppliers, machinery maintenance, racking engineers". Think about those parts of the external environment which are specific to the warehouse.

Steps 1, 2 and 3: Example So far you have drawn the VSM in outline and added

• the Operational units • the external environments which are specific to each of the Operational units. At this stage the Suma VSM looked as follows: SYSTEM IN FOCUS: Suma Natural Food Wholesalers MISSION: Warehousing and Distributing Natural & Ecological products.

Note 1 :

Whatever the nature of the Operational elements, each will have its specific bit of the external environment which it interacts with regularly.

Note 2 :

The details of the environments given above are by no means exhaustive. The more detail the better.

Note 3 :

At this stage, the diagnosis takes no account of the interactions between the Operational units and environments. This comes later.

Steps 1, 2 and 3: Another Example Radical Routes is a group of co-ops in the UK who have formed a loose Federation in order to promote their activities. They found the VSM an interesting environment with which to look at their problems and carried out a Preliminary Diagnosis on their own. They began with System One and thought So what are we really about ... what are the primary activities? Understandably, they began to draw the Operational elements as the activities of the federation; for example fund-raising, education, stimulating interest about co-ops and so on. I was then invited to meet with them and discuss the work they had done. After some discussion we decided that a more useful way of looking at System One was as follows: • Radical Routes exists to service the member co-ops • The primary activities of Radical Routes concern the member co-ops themselves • Therefore the Operational units are the member co-ops and all the activities of the federative body are Metasystemic. After this fundamental re-think we spent the rest of the afternoon looking at the design of the whole system in these terms. A diagnosis based on the original definition of System One would have come up with entirely different results. So please note: 1. The way that you define the Operational elements largely determines the way that the rest of the diagnosis proceeds. 2. This is crucial to a useful outcome. The Operational parts need to be primarily concerned with their own internal issues (minding their own business) while the Metasystem parts can only

function if they have the ability to prioritise the over-view. If these are wrongly chosen, then the system cannot function effectively. 3. There are no absolute rights and wrongs. A model is only correct to the extent it is useful. Radical Routes may well have reached interesting conclusions from their initial guess, and only the final outcome (did it work?) can judge which diagnosis was the better. Pause for breath ..... At this stage it is sensible to review what's happened so far, and to think about how the Preliminary Diagnosis is going to proceed. So Far ... You have drawn in outline three shapes which represent your System-in-Focus in its totality, and its external environment. You have defined your System-in-Focus and its Mission Statement. The System-in-Focus has been defined in two parts: 1. The Operational units which carry out the primary activities, which DO whatever is needed to fulfil the Mission Statement. and ... 2. The Metasystem which is there to provide whatever services are needed by the Operational units to ensure they hang together in an integrated form. You have listed all the parts of your enterprise which are part of the system-in-focus as you see them. You have extracted the parts which between them make up the Operation or System One. You have drawn these Operational units on the outlined VSM with their corresponding local environments. The Next Stage ... Having listed the Operational units in System One, you will be moving on to look at the Metasystem, and it is important to bear in mind the following thoughts: 1. The Metasystem is charged with doing whatever is needed to enable the Operational units to come together to make a single, integrated, coherent system. It may be defined as providing the "glue" to make sure the autonomous departments don't drift apart into a number of isolated bits. 2. The Metasystem will always be concerned with the Operation as a whole. It may be looking at the interactions between the Operational units or at the implications of a policy decision, but at all times it is involved with System One in its entirety. 3. It will not be concerned with internal matters within the Operational units. This would be comparable to expecting you to be involved with the mechanics of the beating of your heart. In general the Operational units are seen as autonomous and the Metasystem is concerned only with the way they interact.

Step 4: SYSTEM TWO - STABILITY AND CONFLICT RESOLUTION PURPOSE: To identify those parts of the System-in-Focus which ensure that the Operational units interact in a stable manner.

Why think about stability? Without exception, all systems with interactive parts, regardless of their nature, have stability problems. Anyone who's had the misfortune of trying to ride a bicycle with a buckled wheel down a steep hill will know how an unstable system can behave, and why the consideration of stability criteria is an essential part of any design. Instabilities between people are just as universal. Look at young children in the playground, or marital break-down, or the way communes inevitably collapse. Nation States exhibit extreme instabilities, the arms-race being the most concerning outcome. But whatever the particular case, the need for some way of dealing with instabilities is essential, otherwise the organisation will shake itself to pieces. The argument goes: 1. The parts of a system will invariably have conflicting interests. 2. These conflicts will tend to lead to instabilities. 3. Instabilities left unchecked become destructive, and the system will begin to oscillate. (I want it! Give it to me! No I won't!) 4. To deal with this, any viable system must have a System Two for: • resolving conflicts • dealing with instability • damping oscillations

A System 2 story Suma used to have a three floor warehouse in which goods were moved up and down by fork trucks lifting pallets through holes in the floor. Every now and again, a pallet would fail to find a home and the top floor operator would send the pallet back down to the middle floor. The operator on the middle floor would think "this isn't my pallet - it will have to move back up" and the pallet would go up and down, up and down, all day. The motion of the pallet was exactly like a yo-yo, or in Beer's terms it was oscillating due to conflicting interests between Operational elements. The resolution of this problem was to get the operators from each floor to meet, to discuss the problem and then to resolve it: "Look someone has to agree to take this pallet and its definitely nothing to do with me - I only do beans and grains." "Yes, but you're the only one with enough spare space ... my floor's too full already" Eventually agreement was reached, the pallet was found a home and the oscillation stopped. A general strategy for System Two in this context would be a series of rules for allocating pallets. If it were thorough enough, oscillations would be rare. Beer lists many examples of instabilities in industry which lead to oscillations. One of these came from his observation that the stocks of raw materials in a production shop vary dramatically. Sometimes they run so low that everyone is worried that they will run out, sometimes they are so high that the available space runs out and storage becomes a problem.

The stock levels oscillate between these extremes. Again a System Two needs to be designed to stabilise this situation, for example Just In Time ordering, which keep inter-process stocks to a minimum. In some cases System Two may be a nuts-and-bolts system like a production schedule or a timetable which will ensure that conflicts do not arise as several parts of an organisation are all clamouring for the same resources. In other cases, System Two may be more subtle. In Mondragon the predominant System Two was the methods they employed to share resources and support each other's businesses. My attempts to find out how they deal with conflicts between competing businesses were always answered with "but we share all profits anyway ... why should there be a problem?" In the case studies which you read you will notice that System Two in a co-operative is generally covered by the "co-operative ethos." It seems clear that in an organisation in which the common good is paramount, instabilities will be fairly easy to resolve. If the company ethos is competitive, if your success is measured against the performance of others, then it's much more likely that your interests will be exactly the opposite of others. So the temptation will be to act in such a way that your successes will bring about others' failures. And of course everyone else is doing the same. Obviously, a co-operative will not be completely free of this kind of thing: there is only so much money to spend and the various Operational elements will compete for it. Some people are naturally competitive. Cash flow will need to be controlled. The financial System Two will have to be designed. However, in most of my applications, working within a co-operative ethos means that there is already a pervasive System Two, and this gives the System two designer a head start.

Summary System Two is charged with dealing with the instabilities which inevitably arise between the Operational units. Every organisation must have a System Two: • to resolve conflict • to deal with instabilities • to damp oscillations

DRAWING THE VSM - from Step 4 - adding System Two The diagram to the right shows the VSM with System 2 added (in green). Note that System Two is part of the Metasystem (it sits in the diamond) and that it passes through every Operational unit. Thus, it looks at the entire collection of interacting System One units with a view to resolving conflicts, dealing with problems and creating stability. System Two has been drawn slightly larger than usual for emphasis.

4.1 Look at your list of Operational elements. 4.2 Think about any conflict of interests or instabilities, (or oscillations) which may occur as the Operational elements interact. How are these conflicting interests resolved? List the instabilities and the ways that they are dealt with. 4.3 Take your VSM diagram and draw in System Two. 4.4 Annotate your diagram.

Step 4: IDENTIFICATION OF SYSTEM TWO - examples You have now drawn in System Two on the VSM diagram. Examples of System Two are as follows:

System Two: Suma System Two is generally performed by the co-operative ethos which prevents major conflicts between members. The weekly Rota allocates members to various jobs according to departmental needs, and thus stabilises the problem of too many people in one area and not enough in another. There must be good cash flow control, thus stabilising the tendency for huge surpluses and overdrafts. The recent stock-control system stabilises stock holdings and avoids an oscillation between vast stocks and goods going out-of-stock.

System Two: Mondragon Mondragon provides a System Two by sharing profits and by mutual financial support. This resolves any conflict of one business benefiting at the expense of another.

System Two: School The timetable is regularly cited as the ideal System Two. It takes care of double-booking, and resolves the conflict of several teachers all wanting the same rooms, projectors etc., etc.

System Two: Manufacturing Company. System Two is the production schedule which performs the same stabilising function as the school timetable. It resolves the conflict which could emerge in competition for limited resources.

Step 5: SYSTEM THREE - OPTIMISATION PURPOSE: To identify those parts of the System-in-Focus which optimise the interaction of the Operational units, and to update the VSM diagram accordingly.

A System Three Story Consider a Viable System consisting of several dozen people trying to put out a fire by running to a nearby lake, filling a bucket and running back to throw the water on the fire. Each person with a bucket is an Operational unit. Each will be absorbed with his own job. The Metasystem - which may be one person sitting on the top of a ladder - will look at the whole system and may say "Keep to the left on the way down" (System 2 - stopping continuous collisions) or it may think about optimisation. Eventually she may realise that if everyone forms a chain and moves the buckets from hand to hand, then you only have to move the water and buckets, and not your own body weight. The same job can be done, but only a fraction of the energy needs to be expended. The extra efficiency which is generated as a consequence of acting as a whole system rather than an uncoordinated collection of parts is called synergy, and the generation of synergy is the essence of System Three.

The Job of System Three In all cases, System Three has the same function: • It is poised with an over-view of the entire collection of Operational elements. • It looks at the way these elements interact. • It considers way of optimising the overall efficiency of the entire collection of Operational elements. • This improvement in efficiency is called synergy, so System Three's job is usually described as generating synergy. Synergy is of course the essence of co-operation: four people working together co-operatively may be twice as efficient as four people doing the same work on their own. The current task is to describe the ways that System Three functions within a viable system. • How does it deal with the Inside and Now? • What does it do to generate synergy?

System Three - the Diagrams. System Three is best thought of in the middle of a whole lot of activity. All around it the Operational elements are concerned with meeting the demands of their own environments (answering the phone, getting the orders completed on time, scheduling the trucks ...) and interacting with each other. System Three sits right in the middle of all this activity, thinking about ways of optimising the whole thing. Although this depicts nicely the relationship between Systems Three and One, it's a bit messy, and leave no room

to illustrate the interactions between System Three and the rest of the Metasystem. So it's usually drawn above a stack of Operation elements like this: This diagram shows the VSM with System 2, reduced to fit into the Metasystem's diamond and outlined, and a large System 3 added for emphasis. It's shown interacting with three Operational elements, although not as clearly as in the first diagram. This arrangement has much more in common with the human System Three - the base brain - which sits on top of the spinal column and optimises the working of the muscles and organs. We can now begin to describe the ways in which System Three over-sees the collection of Operational elements, looking for synergy.

The Resource Bargain System Three usually controls the purse strings. Resources are ultimately limited, and so it's essential for System Three to allocate them according to the global needs of the System-inFocus. This requires System Three to look at the whole of System One, and to allocate resources so as to optimise performance. Thus System Three may say: "Your job is to get the goods to the customers in the most effective way, and we will give you £200,000 a month to do it. And as long as you do the job properly, you will continue to get the money." Obviously this will require lots of negotiations between all the Operational units and System Three, and it leaves System Three with enormous amounts of flexibility to generate synergy "Hmmmm .... if I put a few more resources into production they say they can be 17% more efficient. But that will mean cutting back on procurement and cut our margins by 1.52%. On balance that looks fine ...a much better allocation of resources." In a team, the resource bargain is more likely to involve allocation of people. "You do this and I'll do that, and things will work better ..." In a jazz band it could be allocation of time "The sax solo went on longer than expected, I'll cut down my break on keyboards." But whatever the particular example, manipulation of the resource bargain provides a means of optimisation.

Operational Accountability Once an Operational unit has been allocated its share of resources, it must demonstrate that it's using them properly. Thus the Operational elements must be accountable: they must be able to show that everything is proceeding as agreed with the Metasystem. This is an essential aspect of the resource bargain; it's the way the Operational element demonstrates

that it can justify the continuing allocation of resources from System Three. The human Viable System has without doubt the most thorough network for demonstrating that all is going well. Every part of the body sends continuous messages to the base brain which knows just what's going on in real time. During periods of intense activity, this information is used by the base brain to modify the flow of adrenaline to the organs and muscles to optimise their operation. Beer's design for an equivalent system in an enterprise is based upon near real-time monitoring of all System One activity and a set of statistical filters assessing the information. The System Three office would have a big green light or a continuous tone which would mean "everything is OK". As soon as any of the measurements moved outside acceptable limits, the light would go off, and other signals would identify the source of the problem. But whatever the design, the Operational units must have a way of justifying their allocation of resources.

The Command Channel (1): Intervention Rules. Inevitably there will be problems. What happens if one Operational unit begins to deteriorate due to machinery breakdowns, all the trained personnel leaving suddenly, or something completely unexpected like a flood? In some cases the unit can cope, in others it may not and this may threaten the survival of the entire enterprise. Clearly, there must be rules in place to deal with this. In certain situations System Three has to be given the mandate to intervene within an Operational element. For example, if the information shows that productivity is down, wastage is up and morale has collapsed, then it's essential for System Three to intervene. Intervention means loss of autonomy and is only permitted when the cohesion of the whole system is at risk. Intervention rules must be defined clearly, so that each Operational element knows it will be left alone unless it transgresses the agreed norms. All of this needs careful design. Beer has a simple recipe for deciding on the level of autonomy which can be allocated to an Operational element . He says autonomy should only be forfeit when system cohesion is at risk. So, if the actions of one Operational unit threaten to shake apart the whole system, its autonomy must be forfeit. In all other cases it should be left to function within the resource bargain - it is, after all, designed to be autonomous.

The Command Channel (2): Legal & Corporate Requirements. By now it should be clear that the approach used here is in no way hierarchical and uses authority only as a last resort. The practice of senior management to interfere in all aspects of the business has been dismissed not for political reasons but purely from the Laws of Variety - it just can't be done competently. However, here we have a case in which the Operational Units, conceived as working with maximised autonomy, must obey a higher authority. System Three will ensure they pay taxes and stick to legal guidelines on (for example) Heath and Safety and employment.

System Three will also ensure that the Operational elements stick to company Policy, regardless of the financial advantages. This may concern equal opportunities, or remuneration or a commitment to give money to charity. Some years ago a Suma member suggested that we set up a separate department staffed mainly by part time labour from the job centre. Figures suggested we could make money this way (labour costs were significantly below usual levels) but the proposal was well outside our Policies on employment and pay. Corporate Suma said no.

System 3* Audits and Surveys. The final link between System Three and the Operational Units is called System 3*, and goes directly to the Operational bits of System One. It's job is to provide whatever information is needed to complete the model which is needed by System Three. It's inevitable that System Three will encounter situations in which it just doesn't have enough information to know what's going on. Regardless of the kind of information it may need, this is the job of System 3*. It may involve a study on buildings or machines or on the incidence of back injuries or on any aspect of the goings-on within the Operation. System 3* is often referred to as looking for signs of stress. In the original physiological model System 3* was based upon a nerve called the vagus which reports back to the base brain on signs of stress in muscles and organs. In the VSM this function has been extended to give System 3* the job of topping up the information needed by System Three.

SUMMARY System Three deals with the whole of System One (all the Operational units) and looks at the way they interact. System Three is concerned with improving the overall performance of System One, so its main job is optimisation. In simple terms, System 2 deals with problems between the Operational units (its function is stability) whereas System Three makes positive suggestions as to ways of improving overall performance. In order to do this, System Three allocates resources of people and money. It may see that by cutting back in one area and by re-allocating those resources in another, the overall performance may improve. System Three needs to know how each Operational unit is doing, so it can continuously re-think its own plans in the light of changing circumstances. It therefore needs the Operational units to be accountable. Ideally, System Three will have a complete and up to date model of everything it needs to know about System One. From time to time System Three will need further information about the Operation and will ask to do audits and surveys. And finally, System Three must have the ability to intervene within an Operational unit if it believes that unit is threatening the viability of the whole system.

DRAWING THE VSM - adding System Three This diagram shows the VSM with System 2, reduced to fit into the Metasystem's diamond and outlined, and a large System 3 added for emphasis. Again note that System Three is part of the Metasystem, and that it has connections with every Operational unit. System Three surveys the entire collection of interacting Operational units, and looks for ways of generating synergy, of optimising their interactions.

5.1 Take your VSM diagram and draw in the System Three box in the lower part of the Metasystem. 5.2 Draw two lines from this box through all Operational units. The first line is the Command Channel. It is concerned with mandatory System Three matters, with the issues which the Operational elements must obey. The second line is concerned with Resource Bargain programmes and with the methods used to ensure the Operational units are accountable, i.e. how they demonstrate to System Three that they are doing the jobs they agreed when the resources were allocated. 5.3 Draw the System 3* lines on the left hand side of the diagram. 5.4 Write inside the System Three square the people or departments which carry out these functions. Note: Remember this is the Preliminary Diagnosis which is concerned only with the identification of the five Systems. So the job at this point is only to specify which parts of your enterprise do System Three stuff. The lines which you have drawn are to sketch in the connections between System Three and the Operational units. Later all of these interconnections will be dealt with in more detail, but it's far easier to build up a framework for the entire system-in-focus, before delving into the way the five systems interact.

System Three: Examples Small Group System Three All of the Optimisation functions are carried out by the team-mind which constantly assesses what's going on, and acts accordingly. Accountability is total as the people doing the work and the managers

are one and the same. A complete analysis of all System three function revealed no inadequacies whatsoever.

Suma 1991 The Finance Offer and Finance Committee allocate budgets on a yearly basis. This is thrashed out in discussion with the various departments, and decided on the basis of optimisation - how to allocate the money so as to get the most from Suma as a whole. The personnel budgets are decided in a similar way. Departments are asked how many people they can manage with, and this is optimised. Accountability is very patchy. There is no standard departmental system to account for how the budgets are spent. Major mistakes are obvious anyway, but regular quantified reporting has yet to be established. Audits are common and emerge from areas of interest. How much are we spending on back treatment? What skills do we have that are unused? Do we need to rotate jobs more regularly? Reports will be produced and the subject discussed. Intervention rules have still to be defined. In theory a department could become inefficient (especially in slack times) and no-one would know. Thus an acceptable lower performance level and intervention rules are not possible.

Mondragon Co-ops 1991 The body which articulates System Three for a group of autonomous member co-ops describes itself as stimulating the co-ordinated joint development of the co-ops incorporated in the group Synergy is perhaps the single most used word when talking to people about this function. There are many examples of how this is carried out. • • • • •

Centralised buying, marketing Transfer of technology Inter-trading Joint R & D Optimised product ranges

These functions are carried out by meetings of managers from the various member co-ops.

Step 6: SYSTEM 4 PURPOSE: To identify those parts of the System-in-Focus which are concerned with Future plans and strategies in the context of environmental information. An example: a company may have one year of its lease left. A number of possibilities are available: it could re-negotiate, the lease move to another rented site, buy an existing building or build a new one. Each of these options needs to be researched in some depth, and the most likely alternative selected. Throughout this process, System 4 must be referring constantly to System 3, to ensure that the Operational constraints are considered. How many square feet? How much head room? Access to motorways? How much office space? Any specialised manufacturing facilities? Clearly, when System 4 has recommended a number of options, it will require site visits from System

3, and the interchange of ideas will continue.

PRELIMINARY QUESTION WHICH PART OF YOUR SYSTEM-IN-FOCUS PRODUCES STRATEGIES FOR FUTURE PLANNING? (Remember, this is about the System-in-Focus, not about the embedded S1 Viable Systems ... You may find that there is no focus for System 4 in your organisation. In the co-ops I've worked in, this kind of activity is usually undertaken as a last resort. The Viable Systems Model asserts that for this function to work properly it must have a continuous focus: somewhere in the System-in-Focus someone must be looking at the environment and thinking about ways of dealing with a largely unknown future. In the following section, you will find an exercise concerning System 4, and a worked example. When you have completed it, you should have a good idea about the System 4 activities which you organisation ought to be undertaking. When its finished, you should think about the question posed on this page: (What is System 4 in your structure?) and decide whether you think it can do the job of continuously adapting to the future.

System 4 Exercise • List the activities of System 4 under the following headings ACTIVITY RESPONSIBILITY TIME SCALE PRIORITY • Activity: What sort of planning? • Responsibility: Who has to do it? • Time Scale: C for current. One year if it needs to be dealt with in a year. • Priority: A, B, C, D or E (A the most urgent - They could all be E)

• Revise the list The list contains all the activities which you System-in-Focus is undertaking in order to guarantee adaptation to the future. Is it complete??? The list refers to the System-in-Focus. Go thorough it and identify the items which refer to the embedded System One Operational elements. (Example: For Suma relocating refers to the System-in-Focus. Replacing a Fork Truck refers to the Warehouse which is System One) Cross out everything which belongs in System One. They will be dealt with at the next level.

• Group the activities into coherent groups. Several of the items on the list may be concerned with (say) Product Design, or Technological Development, or Market Potential.

• Draw a diagram showing the overlaps. The diagram below is the one I did for HWMC in 1986. At the time we were in the process of relocating and the other major areas were rationalising the machinery (selling some, buying others) packing for new customers, and our relationship with our single major customer. The areas of overlap indicate how the various issues relate to each other, and the bit in the middle which has three areas overlapping (the move, new machinery, relationship with major customer) is the centre of real concern about the future. Each shaded area indicates where collaboration may be needed. You will probably need to re-draw this diagram several times. If the diagram you drew has no areas of overlap, then something should be done. It means that the members of your organisation concerned with future planning are working in isolation, and this is obviously not a good idea. However it is not uncommon for Research and Development to become obsessed with technological issues and to ignore Market Research. And for Corporate Planning to degenerate into purely economic terms which pay little heed to R &amo; D and Market Research.

Worked Example: HWMC 1985 ACTIVITY

RESPONSIBILITY TIME-SCALE PRIORITY

Move to Halifax

Me

C (current)

A

Relations with Suma

All

C

A

New Machines

Me

1 year

C

Selling Old Machines

Me

6 months

D

Looking for new Business

All

1 year

D

Packing for Co-op Federations

All

3 years

E

There were several more entries but they seemed to fall into four categories. After a few attempts the diagram looked like this.

This illustrated the main activities and how they overlapped, and thus gave a good representation of the issues with which System 4 had to deal.

DRAWING THE VSM - From Step 6 - adding System 4 The diagram shows the VSM with Systems 1, 2 and 3 in outline and a large System 4 right in the middle of the Metasystem. It also shows that part of the external environment which is the specific area of interest for System 4, some of which is unknown. System 4 also has to be in touch with the internal part of the VSM via System 3.

6.1 Draw in the System 4 square on your VSM. 6.2 From the exercises you have done, write in the parts of your organisation which are responsible for these tasks.

Step 6: IDENTIFICATION OF SYSTEM 4 - examples You have now drawn in System 4 on your VSM diagram. Examples of System 4 are as follows:

System 4 - Suma 1991 Future planning is given occasional consideration by groups and individuals. The Futures committee looked at possibilities for diversystem-in-focusication but didn't produce any proposals. A recent five year plan decided only to continue to proceed in same mode. In summary, there is no continuous focus for System 4 activity, and thus very little future planning.

System 4 - Mondragon Mondragon has a firm commitment to Research and Development; its System 4 keeps in touch with developments in all aspects of robotics, production techniques, new products, and computerisation. Mondragon has built its own R & D facility. It is in touch with those aspects of its external environment which may exhibit novelty (e.g. European Space Project). It is currently looking seriously towards the unified European market in 1993 and planning accordingly.

Step 7: SYSTEM 5 PURPOSE: To identify those parts of the System-in-Focus which are concerned with Policy. Policy concerns the ground rules which affect everyone in an organisation. In the Viable System, policy is the domain of System 5. It may best be described as "Top Level Ethos", and its role is to become involved in the complex interactions between Systems 3 and 4. System 5 has two main functions: Firstly, to supply "logical closure": The loop between systems 3 and 4 is potentially unstable and must be overseen Metasystemically. Secondly, to monitor the goings on in the whole organisation. These must be constrained by policy. There is, of course, nothing to stop System 5 wielding its own authority (for example ... demanding that System 4 begins to study a particular issue and that System 3 responds to this ... and that the eventual outcome is passed to the Operational units to be elaborated into a production plan) but this is a rare occurrence. System 5 provides the context, the ground rules, the ethos. Who is System 5??? If your mind works like most of us the answer to this question will be something like Henry Ford or Walt Disney or some other hero who dominates the policy of the enterprise. (Any colour as long as it's black ...). Beer has written at length about the way that all elements of the Viable System are mutually dependant, and that giving one any more importance than another is clearly wrong. (How viable would Aristotle have been if any of his major organs had closed down??) The question of who System 5 actually is has to be answered very simply as everyone involved in the system. At the governmental level it should be described as "the Will of the People", within the co-op it's the same and systems must be designed to ensure that's how it works. (Again notice that Mondragon seem to have grasped the essence .. they describe their General Assembly as "The Will of the Members"). At Suma, the Hub/Sector system evolved to provide a means of ensuring that policy can involve all members on a continuous basis. To my knowledge this is the only System 5 which works in this way with large numbers: usually systems will involve a few meeting a year.

DRAWING THE VSM - from Step 7 - adding System 5 The diagram shows the VSM with Systems 1, 2, 3 and 4 in outline and with System 5 shown as a large box right at the top of the picture. System 5 is concerned with policy, with establishing the context within which the whole organisation can function.

7.1 Draw in the System 5 square. 7.2

Write in the people or departments which are responsible for System 5 policy matters.

Step 7: SYSTEM 5 - examples You have now drawn in System 5 on your VSM diagram Examples of System 5 are as follows:

System 5: Small Co-op Weekly meeting of all members

System 5: Suma Weekly meeting of delegates representing the views of all members.

System 5: Mondragon Yearly meetings of all members, or of representatives.

System 5: Traditional Company Either the owners or shareholders. No employee involvement.

REVIEW: THE VSM IN ITS ENTIRETY The picture to the right brings all the diagrammatic elements together. It shows the five systems and the connections with the external environment.

Step 8: PRELIMINARY DIAGNOSIS By now you have: • Listed the Operational elements. • Identified System 2. • Listed the five functions of System 3 and identified it. • Listed System 4 activities and considered who does them. • Considered policy and the extent to which it represents the views of the members. You have also put all of this together on a large VSM diagram, which will give a picture of your System-in-Focus in its totality. Now cross out those parts of your organisation which appear on the VSM from your original list. Remember to be clear about the System-in-Focus. Anything about the internal workings of the Operational elements should not appear on this diagram. (So .. in Suma's case .. the optimisation techniques used within each department don't appear. They are the concern of the next (smaller) level of organisation. The boxes 2, 3, 4 and 5 refer to the whole of Suma.) If you can't put anything in some of the boxes, you are in the same position that I was. There was effectively no System 4, except when it was unavoidable, at Suma. At this point you should take some time to consider the implications of the preliminary diagnosis. Some of the five functions will be performed by people or departments which clearly don't have the resources to do the job adequately.

In some cases the entire Metasystem will be performed informally, and that may be fine (See Case Study on HWMC). There will be some jobs which are left on your list after filling in the VSM. Are they necessary? Some will be support jobs, like machine maintenance. The computer department is a facilitator, which makes things happen more smoothly and quickly. Both these jobs are clearly useful. But what about some of the committees? Are they really essential to viability? At the end of this process you should have • Identified the major parts of your System-in-Focus which render it viable. • Considered the parts which seem to be inadequate. • Identified any parts which don't map onto the VSM and therefore don't have anything to do with viability. This concludes the Preliminary Diagnosis.

HEALING WITH THE SEASONS. WATER. One of the most important conceptual tools in macrobiotic practice is the Five Transformation Theory (also called The Five Element Theory) which comes out of Traditional Chinese Medicine.

Five Transformation Theory:

The illustration shows the relationship of the five paired organs to one another in relationship to the seasons. There are two cycles, both moving in the same direction. The outer cycle is called the motherdaughter or nourishing cycle and the inner one, the controlling or destructive cycle. In essence the Five Transformation Theory is the result of observing the events in nature as they change throughout the course of the year and attributing the outward manifest changes taking place in nature (seasonal changes in the vegetation and weather patterns and the behaviour of animals etc.) as resulting from the activities taking place in the atmospheric chi or etheric world. The poetic imagination necessary to come up with this tool states that the Spirit of The Seasons creates the state of transformation of the etheric forces or chi designated by the name associated with those seasons. We are going to begin our study with the WATER season as this begins around the Winter Solstice. The essence of macrobiotic practice is to harmonise ourselves consciously with the rhythms of the earth, simply because this is what the state of health for the human being- physically, emotionally, mentally and spiritually - is understood to be founded upon. Thus, we need to understand the relationships that pertain the human being and the earth during the course of the year so we can center our eating habits in the course of the seasonal rhythms in harmony with the seasonal changes. According to the Five Transformation Theory, The Spirit of Winter creates the state of transformation called Water and it says: "The NORTH creates extreme COLD; COLD creates WATER, The Forces of WINTER create COLD in Heaven and WATER on Earth. They create the KIDNEY organ and The BONES within the body... And the EARS, and the BLACK color, and the SALTY flavor... The emotion FEAR and the ability to make a GROANING sound."

This is from the Nei Ching (Yellow Emperor's Classic of Internal Medicine) as reported in Naboru Muramoto's classic, "Healing Ourselves". It goes on to say about the KIDNEY; "The kidneys strengthen the bones and the marrow, and the bones and the marrow strengthen the liver; the kidneys rule over the ears." "Extreme fear is injurious to the kidneys, but sympathy can overcome fear." "Too much sweet flavor in food endangers the kidneys, and 'the bones ache and the hair on the head falls out'" Classification by The Five Transformation Theory: WATER: Yang Organ Kidneys Yin Organ Bladder Tissue Bones Indicator Hair Sense Organ Ears Sense Hearing Body Fluid Urine Direction North Adverse Climate Cold Season Winter Time of Day Day Planet Mercury Number 6 Emotion Fear Expression Groan Manner in Time of Excitement & Trembling Change Faculty Will Taste Salty Grain Beans Fruit Chestnuts Vegetable Watercress Domestic Animal Pig As stated, the Water Season begins traditionally at the Winter Solstice although I believe this is not the case everywhere in the Northern Hemisphere; the local geography and topology of the place where we live will mean the date when the change takes place will be different for different localities. Thus we each need to be attentive to the changes occurring in nature to find out when the change takes place

where we live. What we are attempting to do is harmonise our blood quality with that of the seasonal changes and since the cycle of the red blood cells circulating in the bloodstream is four months (120 days), we need to begin introducing those foods which are strengthening to the kidneys(and bladder, since the bladder is the complementary paired organ of the kidneys) approximately four months ahead of the date the season changes from the Metal Season(Fall; Lungs and Large Intestine) to Water. The important point to grasp is during the Water Season(Winter) the atmospheric chi/etheric dynamics are focused (obviously ALL the states of Transformation of chi/etheric forces are active all year round) on the kidneys and bladder and those tissues and senses related to them in such a way that they are being strengthened, cleansed and harmonised in their structure and activities. This means if those organs are toxic and stagnated (which is necessarily the case if we are eating the modern "meat and chemicals" diet) then the strengthening and cleansing of them by the Water state of Transformation will be manifested as symptoms indicating those organs are being detoxified - sore throats, flu-like symptoms, tiredness(especially between the hours of 4-8PM), anxiety, headaches(especially at the top of the forehead), excessive urination, cystitis and vaginal discharges in women, being the main symptoms of these organs healing themselves. Incidentally it both interesting and not surprising to students of the Five Transformation Theory the "Flu Season" occurs between the January I and March 1 in the United States, which is why we are hearing a lot of promotional announcements telling us to get our 'flu shots' now. Of course, it is redundant, macrobiotically speaking, to suggest the taking of 'flu shots' is a waste of time, since it causes weakening of the immune system, thus undermining what we need to do, which is to strengthen the kidneys/bladder (the kidneys being an important organ of the immune system, along with the spleen, liver, lymphatic system and the large intestines). Of course if we get these symptoms often and throughout the course of the year, this means the kidneys and bladder and related tissues and senses are chronically toxic, which is hardly surprising since most people eat the modern "meat and chemicals" diet all the year round and year in and year out and have done so since they were born. This of course means there are further symptoms indicating a more chronic condition of Water Disease and these include poor hearing, clogging of the ears, tinnitus (a permanent ringing in the ears), chronic sore throats, poor eyesight due to distortion of the lens of the eye as well as glaucoma and cataracts, incontinence, kidney stones, osteoporosis, deterioration of the ligaments and tendons, chronic pain in the middle of the back, balls of the feet and the little toes, and in women chronic problems of the menstrual cycle, vagina, ovaries, breasts, and problems in the uterus and cervix, including cancer. In men sexual organ problems like prostatitis, swollen testicles, and prostate cancer. In both sexes, Water Disease also manifests as sexual impotency and sterility. Also chronic tiredness, hair loss especially at the top-front of head, and split-ends in women. Obviously, kidney diseases like nephrosis, nephritis, kidney stones and loss of kidney function, and in addition, adrenal insufficiency. Problems like pain, stiffness and weakness in the ankles and wrists; if a person sprains or breaks their ankles or wrists this is a symptom of kidney toxicity- left ankle and wrist means the left kidney is weak and the right ankle and wrist means the right kidney is weak. Another important condition which, at first glance, would not be thought to be associated with the Kidneys is Asthma. However, the weakness and poor functioning of the kidneys means if we are drinking too much liquid then the excess yin condition thus created can lead to the lungs becoming too yin; the response of the lungs to becoming too in is to initiate short, sharp contractions which are the asthmatic attacks. There is no question a reduction in liquid inatke is very helpful to reduce the chances of an asthmatic attack. There are also emotional/psychological symptoms of Water Disease which include fear, anxiety and

lack of self-confidence. Poor ability in decision making, especially those requiring relatively quick responses. Poor long term memory. Now, all these symptoms can be cleared up by going a macrobiotic dietary program and doing ginger compresses and, in the case of women, also the daikon bath. First I want to focus on osteoporosis, which is a condition which happens in both men and women, the condition of loss of mineral content of the bones. What has this to do with the kidneys? As related in the Nei Ching, the condition of the bones is related to the condition of the kidneys. In terms of yin and yang the bones are more yang than, for example, the soft tissues. Minerals are more yang than say, sugar or fruits. Now, when the condition of the blood and tissue fluids becomes more yin, this initiates a process whereby minerals are leached out of the bones because the body is always in a process of maintaining its internal balance. In the healthy person, this means the more yang minerals are leached out, enter the more yin blood and tissue fluids to bring them into balance and when the appropriate dynamic balance is achieved, the minerals return to the bones(and ligaments and tendons). However, if we are always pushing the blood and tissue fluids toward a more extreme yin condition by our daily eating and drinking habits, over the long term more minerals are being leached out of the bones than are being replaced, with the excess being lost through urination and bowel movement. Thus, over the long term a chronic loss of mineral content of the bones and tendons and ligaments occurs. This is osteoporosis. The reason why osteoporosis tends to accelerate in women after menopause is due to the fact that the monthly menses a woman experiences from puberty to menopause is, among other things, a monthly flushing of excess blood out of the body. If the woman's blood is excessively more yin, this flushes out excess yin and therefore means less leaching of minerals will occur. Once this stops at menopause, then the blood will be more yin than it was before menopause, and so more leaching of minerals occurs, meaning an acceleration of osteoporosis. The main foods which cause the blood and tissue fluid to become more yin include any food with simple sugar content, including fruits, milk and milk products like butter, ice cream etc., any food with a high sugar content like sodas, sports drinks as well as those foods which are extreme yang like meat, table salt, dried foods like chips etc. So, necessarily, we need to avoid eating these in order to lessen the stress on the kidneys/bladder., Now, here we come to what is perhaps the most significant reason in modern culture for kidneys becoming weakened and damaged ... excess liquid intake. It is now commonplace for people to be encouraged to drink eight to twelve eight ounce glasses of water a day, with people taking their bottle of spring water with them wherever they go, sipping it every ten minutes as if it were some kind of security blanket. This is greatly in excess of the body's needs. The reason people are strongly suggested to drink so much liquid is because when consumed animal protein is metabolized to produce ammonia and uric acid, which are both highly toxic. Thus, it is thought, drinking plenty of fluids will have the effect of both diluting their concentration and flushing them out of the body quickly. The problem here is the kidneys are not flushing organs, they are filtering organs. They filter the blood and release the toxins and waste metabolites out of the body in urine. Since they are filtering organs they only have a limited capacity of fluid (blood and plasma) they can filter in a given unit of time. Furthermore, the body can only hold a limited amount of fluid and if we drink excessive amounts of fluid we start to place undue stress on the kidneys and they start to get overworked because the excess amount of liquid is asking them to do more than they can handle. Thus, over time they become weak, damaged and lose their vitality, leading to all the various symptoms of Water Disease described above.

Summarizing the foods which actively weaken and damage the kidneys: refined salt. animal protein and fats. foods with simple sugar content- dairy products like milk, ice cream, cream; alcohol; all fruits. all foods and drinks with refined sugar content- soft drinks, fruit juices, sports drinks. all refined, processed foods, including refined flour products. all cold producing foods like raw food, salads. excess fluid intake, including water. We also need to start on a macrobiotically oriented and informed dietary practice and one of the fundamental insights derived from the Five Transformation Theory is we begin introducing those foods which are also manifestations of Water state of transformation. The following is a menu which is specifically designed to strengthen and harmonize the functions of the kidneys and bladder, and therefore also the sex organs, bones, ligaments, tendons, wrists, ankles and the eyes(lens and intraocular fluid tension) and ears.

HEALING WITH THE SEASONS. FIRE. We continue our study with the FIRE season as this begins around the Summer Solstice. According to the Five Transformation Theory, The Spirit of Summer creates the state of transformation called Fire and it says: "From the SOUTH comes extreme HEAT; HEAT creates FIRE, The Forces of SUMMER create HEAT in Heaven and FIRE on Earth. They create the HEART organ and The PULSE within the body... And the TONGUE, and the RED color, and the BITTER flavor... The emotion JOY and the ability to make a LAUGHING sound." This is from the Nei Ching (Yellow Emperor's Classic of Internal Medicine) as reported in Naboru Muramoto's classic, "Healing Ourselves". It goes on to say about the HEART; "The heart nourishes the blood, and the blood enlivens the stomach; the heart rules over the tongue." "Extravagant joy is injurious to the heart, but fear counteracts joy." "Too much salt in food endangers the heart, and 'the pulse hardens, tears make their appearance and the complexion changes'". Classification by The Five Transformation Theory: FIRE: Yang Organ

Heart

Yin Organ Small Intestine Tissue Blood Vessels Indicator Complexion Sense Organ Tongue Sense Speech Body Fluid Sweat Direction South Adverse Climate Heat Season Summer Time of Day Noon Planet Mars Number 7 Emotion Joy Expression Laugh Manner in Time of Excitement & Sadness/Grief Change Faculty Inspirational Taste Bitter Grain Corn/Red Millet Fruit Apricot Vegetable Scallions Domestic Animal Sheep As stated, the Fire Season begins traditionally at the Summer Solstice although I believe this is not the case everywhere in the Northern Hemisphere; the local geography and topology of the place where we live will mean the date when the change takes place will be different for different localities. Thus we each need to be attentive to the changes occurring in nature to find out when the change takes place where we live. What we are attempting to do is harmonize our blood quality with that of the seasonal changes and since the cycle of the red blood cells circulating in the bloodstream is four months (120 days), we need to begin introducing those foods which are strengthening to the heart and small intestine, (since the small intestine is the complementary paired organ of the heart) approximately four months ahead of the date the season changes from the Wood Season (Spring; Liver and Gall Bladder) to Summer. The important point to grasp is during the Heart Season (Summer) the atmospheric chi/etheric dynamics are focused (obviously ALL the states of Transformation of chi/etheric forces are active all year round) on the heart and small intestine and those tissues and senses related to them in such a way that they are being strengthened, cleansed and harmonized in their structure and activities. This means if those organs are toxic and stagnated (which is necessarily the case if we are eating the modern "meat and chemicals" diet) then the strengthening and cleansing of them by the Fire state of Transformation will be manifested as symptoms indicating those organs are being detoxified - sore tongue, flu-like symptoms, tiredness, (especially between the hours of 12 Noon-4 PM), fever, hysteria, excitability and grief, headaches, redness of the face, dizziness and a feeling of "spaciness".

Of course if we get these symptoms often and throughout the course of the year, this means the heart and small intestine and related tissues and senses are chronically toxic, which is hardly surprising since most people eat the modern "meat and chemicals" diet all the year round and year in and year out and have done so since they were born. This of course means there are further symptoms indicating a more chronic condition of Fire Disease and these include poor digestion like malabsorption syndrome, bloating, chronic constipation and/or diarrhoea and dysentery and parasitical infections in the small intestine. Also poor circulation of the blood meaning among other symptoms the feet and hands are always cold, body temperature is unstable so we can get too hot or too cold easily, deterioration of the blood circulation generally, angina, high blood pressure, cardio- vascular insufficiencey, heart attacks, and deterioration of the speaking voice so we get stuttering and other speech impediments. Chronic lower back pain. Also chronic tiredness from having weak and anemic blood. The complexion of the face is either very red or very pale. The emotional/psychological symptoms of Fire Disease include hysteria, over excitability and too much talking as well as feeling dull and bored and suffering from ennui and feeling blue. Now, all these symptoms can be cleared up by going a macrobiotic dietary program and doing ginger compresses on the abdomen. The main foods which cause damage to the heart and small intestine include fruits, milk and milk products like butter, ice cream etc., any food with a high sugar content like fruit juices, sodas, sports drinks, also refined white flour products, as well as those foods which are extreme yang like meat, table salt, dried foods like chips etc. This list is pretty much the same for all the organs but emphasis must be put on spices and other strong tasting foods like garlic, peppers etc. which are particularly harmful to the heart, as are foods with a high fat content. So, necessarily, we need to avoid eating these in order to lessen the stress on the heart/small intestine. Summarizing the foods which actively weaken and damage the heart and small intestine: refined salt. animal protein and fats. foods with simple sugar content- dairy products like milk, ice cream, cream; alcohol; all fruits. all foods and drinks with refined sugar content- soft drinks, fruit juices, sports drinks. all refined, processed foods, including refined flour products. all cold producing foods like raw food, salads. all spicy, hot foods. any alcohol. It occurred to me while writing this that I have never mentioned the whole realm of drugs, whether they be narcotics, hallucinogens, medications, antibiotics, anthelmintics etc., or vitamin and trace element supplements and the so-called "super foods" like blue-green algae, spirulina, chlorella etc. All these without exception are toxic to all the organs, but especially the liver, as well the small intestines and kidneys and it is definitely highly recommended that people wean themselves off these at the earliest opportunity. However, since many of these drugs are extremely powerful it is only recommended this is done under the guidance of someone with several years of macrobiotic experience and knowledge. We also need to start on a macrobiotically oriented and informed dietary practice and one of the fundamental insights derived from the Five Transformation Theory is we begin introducing those foods

which are also manifestations of Wood state of transformation. The following is a menu which is specifically designed to strengthen and harmonize the functions of the heart and small intestine, and therefore also the tongue, the circulation and the digestion in the small intestine

HEALING WITH THE SEASONS. SOIL. We continue our study with the SOIL season as this begins around August 1st. According to the Five Transformation Theory, The Spirit of Late Summer creates the state of transformation called Soil and it says: "From the CENTER creates HUMIDITY; HUMIDITY nourishes the SOIL, The Forces of the EARTH create HUMIDITY in Heaven and the FERTILE SOIL on Earth. They create the STOMACH organ and The FLESH within the body... And the MOUTH, and the YELLOW color, and the SWEET flavor... The emotion SYMPATHY and the ability to SING." This is from the Nei Ching (Yellow Emperor's Classic of Internal Medicine) as reported in Naboru Muramoto's classic, "Healing Ourselves". It goes on to say about the STOMACH; "The stomach nourishes the flesh, and the flesh protects the lungs; the stomach rules over the mouth." "Extreme sympathy(worry) is injurious to the stomach, but anger counteracts sympathy." "Too much sour flavor in food endangers the spleen and stomach, and 'the flesh hardens and wrinkles and the skin becomes slack'". Classification by The Five Transformation Theory: FIRE: Yang Organ Yin Organ Tissue Indicator Sense Organ Sense Body Fluid Direction Adverse Climate Season Time of Day Planet

Spleen/Pancreas Stomach Flesh Lips Mouth Taste Saliva Center Moisture Late Summer Earth

Number 5 Emotion Sympathy Expression Sing Manner in Time of Excitement & Belch(stubborn) Change Faculty Intellectual Taste Sweet Grain Yellow Millet Fruit Dates Vegetable Squash Domestic Animal Ox As stated, the Soil Season begins traditionally around August 1, although I believe this is not the case everywhere in the Northern Hemisphere; the local geography and topology of the place where we live will mean the date when the change takes place will be different for different localities. Thus we each need to be attentive to the changes occurring in nature to find out when the change takes place where we live. What we are attempting to do is harmonize our blood quality with that of the seasonal changes and since the cycle of the red blood cells circulating in the bloodstream is four months (120 days), we need to begin introducing those foods which are strengthening to the spleen/pancreas and stomach, (since the spleen/pancreas is considered one organ and is the complementary paired organ of the stomach) approximately four months ahead of the date the season changes from the Fire Season (Summer; Heart and Small Intestine) to Late Summer. The important point to grasp is during the Soil Season (Late Summer) the atmospheric chi/etheric dynamics are focused (obviously ALL the states of Transformation of chi/etheric forces are active all year round) on the stomach and spleen/pancreas and those tissues and senses related to them in such a way that they are being strengthened, cleansed and harmonized in their structure and activities. This means if those organs are toxic and stagnated (which is necessarily the case if we are eating the modern "meat and chemicals" diet) then the strengthening and cleansing of them by the Soil state of Transformation will be manifested as symptoms indicating those organs are being detoxified - sore mouth, flu-like symptoms, tiredness, (especially between the hours of 8.00AM -Noon), fever, worry, doubt and skepticism, headaches, yellowish tinge to the skin, stomach ache and feeling of upset stomach. Of course if we get these symptoms often and throughout the course of the year, this means the spleen/pancreas and stomach and related tissues and senses are chronically toxic, which is hardly surprising since most people eat the modern "meat and chemicals" diet all the year round and year in and year out and have done so since they were born. This of course means there are further symptoms indicating a more chronic condition of Soil Disease and these include poor stomach digestion like acid stomach, belching, chronic irritability manifesting as ulcers and vomiting and parasitical infections in the stomach. Also poor sugar metabolism meaning among other symptoms we are always hungry and have a craving for sugar-rich foods, we alsways tend to feel tired and have the 'sugar blues'. Diabetes and hypoglycemia have their origin in spleen/pancreas. Also stomach pain, 'heartburn', indigestion etc.. The complexion of the face and skin generally is either pale yellow to yellow-red. The emotional/psychological symptoms of Soil Disease include worry, doubt, skepticism, cynicism,

jealousy as well as being suspicious, being overly obsessive and in the more yin expression, self-pity. Now, all these symptoms can be cleared up by going a macrobiotic dietary program and doing ginger compresses on the abdomen. The main foods which cause damage to the spleen/pancreas and stomach include fruits, milk and milk products like butter, ice cream etc., any food with a high sugar content like fruit juices, sodas, sports drinks, also refined white flour products, as well as those foods which are extreme yang like meat, table salt, dried foods like chips etc. This list is pretty much the same for all the organs but emphasis must be put on sugary foods, sweets, sugary drinks, and other strong tasting sweet foods like fruit juices and sports drinks, which are particularly harmful to the spleen/pancreas, as are foods with a high animal fat content. So, necessarily, we need to avoid eating these in order to lessen the stress on the spleenpancreas/stomach. Summarizing the foods which actively weaken and damage the heart and small intestine: refined salt. animal protein and fats. foods with simple sugar content- dairy products like milk, ice cream, cream; alcohol; all fruits. all foods and drinks with refined sugar content- soft drinks, fruit juices, sports drinks. all refined, processed foods, including refined flour products. all cold producing foods like raw food, salads. all spicy, hot foods. any alcohol. It occurred to me while writing this that I have never mentioned the whole realm of drugs, whether they be narcotics, hallucinogens, medications including pharmaceutical drugs, antibiotics, anthelmintics etc., or vitamin and trace element supplements and the so-called "super foods" like blue-green algae, spirulina, chlorella etc. All these without exception are toxic to all the organs, but especially the liver, as well the small intestines and kidneys and it is definitely highly recommended that people wean themselves off these at the earliest opportunity. However, since many of these drugs are extremely powerful it is only recommended this is done under the guidance of someone with several years of macrobiotic experience and knowledge. We also need to start on a macrobiotically oriented and informed dietary practice and one of the fundamental insights derived from the Five Transformation Theory is we begin introducing those foods which are also manifestations of Soil state of transformation. The following is a menu which is specifically designed to strengthen and harmonize the functions of the spleen-pancreas and stomach, and therefore also the mouth, the flesh and the digestion in the stomach.

HEALING WITH THE SEASONS. METAL. We continue our study with the METAL season as this begins around the Autumn Equinox. The essence of macrobiotic practice is to harmonise ourselves consciously with the rhythms of the earth, simply because this is what the state of health for the human being- physically, emotionally, mentally

and spiritually - is understood to be founded upon. Thus, we need to understand the relationships that pertain the human being and the earth during the course of the year so we can center our eating habits in the course of the seasonal rhythms in harmony with the seasonal changes. According to the Five Transformation Theory, The Spirit of Fall creates the state of transformation called Metal and it says: "The WEST creates scorched DRYNESS; DRYNESS creates METAL, The Forces of AUTUMN create DRYNESS in Heaven and METAL on Earth. They create the LUNG organ and The SKIN upon the body... And the NOSE, and the WHITE color, and the PUNGENT flavor... The emotion GRIEF and the ability to make a WEEPING sound." This is from the Nei Ching (Yellow Emperor's Classic of Internal Medicine) as reported in Naboru Muramoto's classic, "Healing Ourselves". It goes on to say about the LUNG; "The lungs strengthen the skin and the (body) hair, and the skin and the (body) hair protect the kidneys; the lungs rule over the nose." "Extreme grief is injurious to the lungs, but joy counteracts grief." "Too much bitter food endangers the lungs, and 'the skin becomes withered and the body hair falls out'" Classification by The Five Transformation Theory: METAL: Yang Organ Lungs Yin Organ Large Intestine Tissue Skin Indicator Hair Sense Organ Nose Sense Smell Body Fluid mucus Direction West Adverse Climate Dryness Season Autumn Time of Day Evening Planet Venus Number 9 Emotion Grief Expression Weep Manner in Time of Excitement & Coughing Change Faculty Vital

Taste Pungent Grain Brown Rice Fruit Peach Vegetable Onions Domestic Animal Horse As stated, the Metal Season begins traditionally at the Autumn Equinox although I believe this is not the case everywhere in the Northern Hemisphere; the local geography and topology of the place where we live will mean the date when the change takes place will be different for different localities. Thus we each need to be attentive to the changes occurring in nature to find out when the change takes place where we live. What we are attempting to do is harmonise our blood quality with that of the seasonal changes and since the cycle of the red blood cells circulating in the bloodstream is four months (120 days), we need to begin introducing those foods which are strengthening to the lungs(and large intestine, since the large intestine is the complementary paired organ of the lungs) approximately four months ahead of the date the season changes from the Soil Season(Late Summer; Spleen/Pancreas and Stomach) to Metal. The important point to grasp is during the Metal Season(Fall) the atmospheric chi/etheric dynamics are focused (obviously ALL the states of Transformation of chi/etheric forces are active all year round) on the lungs and large intestine and those tissues and senses related to them in such a way that they are being strengthened, cleansed and harmonised in their structure and activities. This means if those organs are toxic and stagnated (which is necessarily the case if we are eating the modern "meat and chemicals" diet) then the strengthening and cleansing of them by the Metal state of Transformation will be manifested as symptoms indicating those organs are being detoxified - sore throats, flu-like symptoms, tiredness(especially between the hours of 4-8AM; in other words, we have a great deal of trouble getting up in the morning), sadness and grief, headaches(especially at the front of the head), excessive coughing and nasal mucus discharges, as well as feeling upset in the lower digestive tract, diarrhea, being the main general symptoms of these organs healing themselves. Of course if we get these symptoms often and throughout the course of the year, this means the lungs and large intestine and related tissues and senses are chronically toxic, which is hardly surprising since most people eat the modern "meat and chemicals" diet all the year round and year in and year out and have done so since they were born. This of course means there are further symptoms indicating a more chronic condition of Metal Disease. Actually, the single most diseased and sick organ in modern culture world-wide is the Large Intestine, and the deep sickness in this organ is the root of all diseases hitherto known and those yet to come( for those people who do not have the good fortune to discover macrobiotics and the Ginger Compress). My book, The End Of Medicine, is written to describe in detail how and why the Large Intestine is the "root organ" of all disease, and all the many, many symptoms of Metal Disease (LargeIntestine/Lungs) are chronicled in the chapter on Diagnosis in The End of Medicine. In order to be fair to all concerned purchasers of the book who do not have web access, and visitors to The Alchemycal Pages, I am not putting all the details in the book on the website . (If you think I am being unfair in not putting all the details here, consider that I am providing the information on The Alchemycal Pages for free (since June 1996), which costs me 480 dollars a year plus the many, many hours of time put into adding to and maintaining the website, plus answering and giving advice to people who e-mail me, also free). In the book, Chapters 2, 6, 8-11 are taken from pages on the site and have been modified and some minor changes made. Chapters 1, 3-5, 7 and 12 and the Bibliography are not on the website). So, if you are a frequent visitor to The Alchemycal Pages, I urge you to consider buying the book in order to get a

fuller picture.

HEALING WITH THE DAY. One of the more useful diagnostic tools derived from the Five Transformation Theory is the cycle of chi/etheric flow in the organ meridians. This is a 24 hour cycle as follows: TIME OF DAY YIN ORGAN YANG ORGAN 12 Noon - 2.00 HEART PM 2.00 PM - 4.00 SMALL PM INTESTINE 4.00 PM - 6.00 BLADDER PM 6.00 PM - 8.00 KIDNEYS PM 8.00 PM - 10.00 HEART GOVERNOR PM 10.00 PM -12.00 TRIPLE HEATER PM 12.00- 2.00 AM GALL BLADDER 2.00 AM - 4.00 LIVER AM 4.00 AM - 6.00 LUNGS AM 6.00 AM - 8.00 LARGE AM INTESTINE 8.00 AM - 10.00 STOMACH AM 10 AM - 12.00 SPLEEN/PANCREAS Noon

TRANSFORMATION FIRE

WATER

FIRE

WOOD

METAL

SOIL

This is the cycle of the "flow of chi/etheric forces" through the meridians on the diurnal cycle. It can be seen from this chart that the "leading edge" of the rhythm passes through each of the meridians at specific times of the day (this is for the Northern Hemisphere). What this signifies is at those periods of the day, the "chi/etheric" is 'focused' on those meridians/organs corresponding to each twohour period. This means the etheric forces are focusing their harmonizing and 'fine-tuning' activity on those organs and their functions at those times of the day. Now, if, as will generally be the case, those organs are 'stagnated', toxic, 'imbalanced', then the activity of the etheric 'focusing' on the chronically stagnant organs will be evidenced by the manifestation of 'discharges' (See the Introduction) such as fevers, headaches, sore throats, coughing and sneezing, watery eyes, nasal discharge, flu-like symptoms, diarrhea, skin breakouts, headaches, shivering, fatigue, and chills. If these types of discharge symptoms occur regularly within the same time-frame of the day, then we know from the chart which organ or organs are under duress. Then we go to the links to see what we can do to strengthen those organs. Now, we bear in mind that these are "paired, complementary organs", so that whatever is manifesting in the way of discharges by one of the paired organs means, de facto, the other of the pair is also stagnated. Thus, as is very common, we "hit the wall" at 4 o'clock in the afternoon, then we know from the chart that this signifies bladder/kidney weakness. Or, if, as is also very common, we cannot sleep between 12 midnight and 4.00 AM, we know we have a liver/gall bladder problem. It will be noted that for Fire there are two sets of paired organs. In actuality, the Heart Governor and Triple Heater are not organs, but functions. The Heart Governor is responsible for the overall condition of metabolism of the body, and the Triple Heater is responsible for maintaining the proper internal body temperature with respect to the external ambient temperature.

YIN AND YANG.

Anyone starting a macrobiotic dietary practice without studying yin and yang can do so adequately, experiencing increasing health benefits physically, emotionally and mentally, for only a certain period of time, perhaps three to five years. However, since a macrobiotic dietary practice is not dieting in the strict sense, if we have not studied and begun to understand the principles which inform the practice, principally yin-yang theory and its derivative, the Five Transformation Theory, we will find that around this time our experience of doing a macrobiotic practice will get 'bogged down'. It is commonplace for people to have started a macrobiotic dietary practice and given up after three years or so; one constantly hears people saying, "oh yes, I tried macrobiotics for a couple of years back in" whatever decade they happened to have tried it. The percentage of people who have tried macrobiotic practice and given it up relative to the people who continue past the two to three year period is probably 80%. Now, there are many reasons for this phenomenon, and I feel the most important is the lack of study of yin -yang theory means people do not know how, by and large, to make the necessary adjustments to their dietary practice as their condition improves. These dietary adjustments generally mean we have to start widening the choices of foods available to us, so we eventually can eat anything we want, always maintaining whole grains and vegetables as our daily staple foods. In actual fact it is not in accord with macrobiotic philosophy for anyone to maintain the same dietary intake from season to season, year in and year out; also, a diet suitable for a person in a certain condition is not appropriate for the same person when their condition improves. Another very important reason to learn and understand yin and yang is to change our way of thinking. And we need to change our way of thinking if we wish to heal ourselves. The present dominant mode of thinking in the world can be characterized as scientific materialistic reductionist thinking, which has developed over the past four hundred years. This manner of thinking has arisen from the study of the material world, its basis for knowledge being the world of minerals and chemicals. From exhaustive studies, experimentation and observations of the phenomena of the mineral kingdom have been derived the laws of physics and chemistry. These chemical and physical laws have then been applied in the manipulation of matter in developing a brilliantly clever and in many instances beneficial material technology. This is fine as long as the chemical and physical laws are understood to be pertinent only to chemicals and minerals. However, this mode of thinking characterized as materialistic scientific reductionist permeates every branch of knowledge and learning, and most human endeavors today. We need to wake up to the fact that we are totally deluded if we think the plant, the animal or the human being is merely a more elaborate and complex

arrangement of physics and chemistry than is the rock or stone. In other words, it is not logically possible to derive true understanding and knowledge of living organisms by means of the laws of physics and chemistry. The world is suffering grievously under the burden of this delusion. It is not an exaggeration to say all the problems the world is now experiencing and has been for several decades, be they ecological, environmental, economic, legal, social, political, medical, educational or religious, are the result of this dominant mode of thinking I characterize as scientific materialist reductionist. It seems fairly obvious to draw the conclusion that this mode of thinking will not help us in solving these problems, because it is largely the cause of all the problems going on in the world today; using the same manner of thinking to solve problems caused by it will in fact make these problems more intractable than they have already become. We therefore need to develop a new way of thinking which has its epistemology based on the logically undeniable fact that the worlds of plants, animals and human beings, and, in the final analysis, even the world of minerals, are the expression, the manifestations and symptoms of spiritual laws and activities operating in the world of spirit which creates, imbues and permeates the physical world. The picture Rudolf Steiner gives of the evolution of human consciousness is the development of the intellectual capacities of the human soul such that we could objectively investigate the material world and develop the capacity to think independently, out of our own resources of the soul, beginning around 1413 A.D., was a necessary step in the evolution of human consciousness. However, any human being taking the materialistic scientific world view to its logical conclusion cannot but admit it is not possible to find in it any real satisfaction for the soul as to why the phenomena of the world function the way they do. Thus, having reached the necessary 'brick wall' at the end of scientific materialism, we must needs posit an invisible domain, lying beyond the veil of the physical senses, which is behind/within material phenomena and is the fundamental cause for why phenomena - mineral, plant, animal and human- in the realm of the physical world behave they way they do. This is the world/s of spiritual beings, forces and activities. The fact that the people inhabiting the world today appear not to find this logical conclusion admissible is more a statement about humanity's present enthralment to the delusion of modern scientific materialism, feebleness of soul, intellectual aridity and less than stringent, accurate observation of material phenomena than it is about the truthfulness of the logical conclusion itself. As a first step, or bridge, toward developing this new way of thinking, the study and understanding of yin and yang is very helpful, because it is predicated on the knowledge there are hidden (that is, imperceptible to the physical sense organs) forces and dynamics lying within and behind material phenomena which give them

their form and dynamic of function and activity. Yin and yang is a 'descriptive language' to understand the dynamics of spiritual activity. Since understanding yin and yang is so different from the conventional habit of scientific materialist reductionist thinking, it requires a rigorous and consistent retraining of our thinking. We must also realise developing our understanding of yin and yang is not only necessary in order to facilitate our healing, it is also contingent upon recovering our physical, emotional, mental and spiritual health and vitality. The necessity of developing a feeling for yin and yang is also necessary because it is simply not an intellectual arrangement and can never be understood from a purely intellectual standpoint. For although on the surface yin and yang theory appears to be simplicity itself, and in a certain respect it is, it is also complex, profound and subtle. One problem, which I need to address here, is if a reader comes to this page with any sort of background in Traditional Chinese Medicine, then they will look at the description of yin and yang qualities, attributes and tendencies that follows and conclude the macrobiotic understanding of yin and yang is in error. And indeed it is, from the perspective of Traditional Chinese Medicine. However, George Ohsawa, who I refer to as the 're-discoverer' of macrobiotic principles and practices, changed the perspective of yin and yang from the traditional metaphysical one to one which is geocentric. In essence, if we study the 'I Ching', which is the consummate expression of yin and yang theory and philosophy from the metaphysical perspective, it states that 'Heaven' being the generator of all things, is more creative, active, dynamic and therefore more yang than the expression of its creative activity, which is called 'Earth'. 'Earth', which is, in contrast to 'Heaven' passive, receptive,and still, is therefore more yin. In fact 'Heaven' is called Great Yang and 'Earth' is called 'Great Yin'. George Ohsawa said, on the other hand, from the perspective of an individual living on the earth, heaven is a wide, vast, relatively empty expanse flung out above us, and is therefore more yin; the earth, from this perspective, is a solid, compacted, physical object floating in this wide expanse of space, and is therefore more yang. From this radical change in perspective Ohsawa then developed the yin-yang theory presented here. Thus, neither one is incorrect as long as they are not mixed up; if we are consistent in our interpretations from each of the different perspectives then we will not make errors, excepting those made because of our lack of understanding of whichever interpretation of yin and yang we are using. There is no reason one cannot learn both; however, my advice is to start with the explanation given here and learn it

thoroughly and understand it well. This is a minimum two year proposition, while simultaneously adopting a macrobiotic dietary program, which is one of the applications of yin-yang theory and therefore a great way to study yin and yang is to learn how to cook and eat macrobiotically. The Principles of Yin and Yang. 1.) Oneness, God, the Mother-Father Creative continuously manifests two tendencies of dynamic spiritual activity which are always and in all places and times under the continuous guidance of the One. Together, these three are manifest in 'The Ten Thousand Things"; that is, all visible and invisible phenomena of the relative world. 2.) The two tendencies are called yin, centrifugality and yang, centripetality. 3.) Yin attracts yang; yang attracts yin. 4.) Yang repels yang; yin repels yin. 5.) At their extreme of movement, yin changes into, or produces yang; likewise, at the extreme yang changes into, or produces, yin. 6.) The greater the polarity between yin and yang, the greater the force of attraction between them. The more alike two phenomena are respect of yin and yang, the greater the force of repulsion between them. 7.) Yin and yang are constantly changing into one another. 8.) No phenomenon is completely, absolutely yang, or completely, absolutely yin. All phenomena are permeated with both yin and yang tendencies. 9.) No phenomenon is neutral, that is, perfectly balanced. Yin or yang is present in excess in all phenomena at one time or another in dynamic interplay. 10.) Under the guidance of the One, all inter-relationships of yin and yang are always tending toward a dynamic balance. These ten principles are, so to speak, the rules of the game. Now we need to learn what I call the ABC's of yin and yang. What follows is by no means an exhaustive list, and by learning it, you can add many more examples. The properties, attributes and tendencies of yin and yang: PROPERTIES, ETC.

YIN

YANG

CENTRIFUGAL

CENTRIPETAL

Tendencies

Direction (in plant growth) Position Light Movement

expansion

contraction

diffusion

fusion

dissipation

organization

dispersion

assimilation

separation

gathering

decomposition

composition

disintegration integration upward and outward downward and inward horizontally, beneath ground vertical darker more inactive, slower shorter wavelength

horizontally, above ground horizontal lighter more active,faster longer wavelength

Vibration Diurnal Rhythm Activity Sex Biology Seasons Temperature Texture Density Weight Moisture content Height Size Color Chemicals Heavenly Bodies Dimension

higher frequency lower frequency night day more mental more physical feminine masculine vegetal animal winter summer colder hotter rougher smoother softer harder lighter heavier wetter drier taller shorter bigger smaller Violet Indigo Blue GREEN Yellow Orange Red N, O, K, P, Ca, etc. H, C, Na, As, Mg, etc. Moon Sun Space Time

It is important to bear in mind that when we are seeking to determine whether any given phenomenon is more yin or more yang, it is always relative to another phenomenon. It does not make sense to say any phenomenon is yin or yang; it is always more yin or more yang relative to another phenomenon. Further, it is usually cause for error when we only take only one attribute, property or tendency of a phenomenon, say color, to determine if it is more yin or yang than another phenomenon. For example, say we want to know what the yin and yang of carrots and tomatoes, which are both red, and a green apple is, relative to one another; if we only use color as a basis for comparison, we would conclude the green apple is more yin than the carrot and the tomato. Well, we would be correct in the case of the carrot, but incorrect in the case of the tomato. To understand why is your homework

DISEASE OF THE MONTH. In these pages I will look at a specific disease symptomology every month or so. Before proceeding I must point out that everything written here and elsewhere in The Alchemycal Pages is strictly for informational purposes only. Nothing written here constitutes medical advice or has anything remotely to do with it, and any macrobiotic advice is only general statements. You are a unique individual with a unique constitution, condition, body type, and biography, living in place of habitation with climate, topography and weather patterns which have to be taken into account in making any dietary recommendations. Therefore if you are thinking about adopting a macrobiotic way of eating I strongly recommend you seek out people in your area who are familiar with and are experienced in macrobiotic principles and practices. In the course of the coming months I will be building up a resource page of macrobiotic teachers, counselors, centers and so forth here in The Alchemycal Pages. Meanwhile you can contact me either by email or letter if you want information on who, if anyone, is in your area who may be able to help you. Also I will be happy to answer any questions you send by e-mail Kaare Bursell (preferably) or letter.

TABLE OF CONTENTS. JUNE 1996 JULY 1996 SEPTEMBER 1996

PROSTATE APRIL 1999 SPORTS INJURIES CANCER BREAST CANCER AUGUST 1999 ALLERGIES NOVEMBER PSORIASIS VISION 1999

CHRONIC FATIGUE MARCH 1997 OBESITY MODERN MAY 1997 MEDICINE JULY 1997 MIGRAINE HEPATITIS C JANUARY 1998 VIRUS MARCH 1998 'SUGAR BLUES' JANUARY 1997

MARCH 2000

INSOMNIA

JUNE 2000

SINUSITIS

JULY 2000

AIDS

OCTOBER 2000 DEPRESSION MARCH 2001

SKIN PROBLEMS

AUGUST 2001 DRUG USE AND ABUSE SEPTEMBER AUGUST 1998 FIBROMYALGIA INFECTIOUS ILLNESS 2002 FEBRUARY ASTHMA JUNE 2003 ARTHRITIS 1999

AUGUST 1998. FIBROMYALGIA I am writing about this disease symptomology at the request of a visitor to The Alchemycal Pages. I obtained the following information from a website which no longer exists. You can get more information from this website Fibromyalgia.Com: Fibromyalgia syndrome (also called "FMS" or "FM" ) is a complex, chronic condition which causes widespread pain and profound fatigue, as well as a variety of other symptoms. Its effects are felt primarily in muscles, tendons, and ligaments throughout the body. Unlike arthritis, however, no inflammation accompanies fibromyalgia, and the joints of the body are not directly affected. The pain of fibromyalgia syndrome is usually described as aching or burning and is unpredictable in nature. Its severity varies from day to day, and different parts of the body tend to be affected at different times. In some people, FMS pain can be very severe and disabling, while in others it may cause only mild discomfort. Likewise, the fatigue which often accompanies fibromyalgia syndrome ranges from a mild, tired feeling to all-consuming exhaustion. Fibromyalgia Tender Points: NOTE - There are illustrations of these points at the website linked above and I have checked these points against the pathways of acupuncture meridians on a meridian chart and (as near as I can determine, anyway!), I have noted on which organ meridians these points lie, in italics. Identified by the American College of Rheumatology in 1990, at digital palpation with an approximate force of 4kg. 1 & 2,Occiput: bilateral, at the suboccipital muscle insertions. Gall Bladder 3 & 4, Low cervical:bilateral, at the anterior aspects of the intertransverse spaces at C5-C7. Large Intestine 5 & 6, Trapezius: bilateral, at the midpoint of the upper border. Gall Bladder 7 & 8, Supraspinatus: bilateral, at origins, above the scapula spine near the medial border. Bladder 9 & 10, Second Rib: bilateral, at the second costochondral junctions, just lateral to the junctions on upper surfaces. Kidney

11 & 12, Lateral epicondyle: bilateral, 2cm distal to the epicondyles. Large Intestine 13 & 14, Gluteal: bilateral, in upper outer quadrant of buttocks in anteriorfold of muscle. 15 & 16, Greater trochanter: bilateral, posterior to the trochanteric prominence. Bladder 17 & 18, Knee: bilateral, at the medial fat pad proximal to the joint line. Spleen Symptoms: In addition to pain and fatigue, individuals with FMS usually experience some of the following: Sleep Disturbance: Despite getting adequate amounts of sleep, FMS patients may awaken feeling unrefreshed, as if they've barely slept at all. They may also have difficulty falling asleep or staying asleep. Stiffness: Body stiffness is a significant problem experienced by most patients. It can occur upon awakening or remaining in one position for prolonged periods. It can also accompany weather changes. Increased Headaches or Facial Pain: Headaches are a common complaint for many with FMS. They may be caused by referred pain from tender neck and shoulder areas, or they may be associated with pain in the muscles and other soft tissues around the temporomandibular joint, or TMJ, which is located where the jaw meets the ear. In the latter case, jaw or facial pain is usually present, too. Abdominal Discomfort: FMS-related symptoms include digestive disturbances, abdominal pain and bloating, constipation, and diarrhea. As a whole, such symptoms are known as irritable bowel syndrome. Irritable Bladder: Fibromyalgia patients may notice an increase in urinary frequency or experience a greater urgency to urinate. Often, no accompanying bladder infection is present. Numbness or Tingling: Also known as "paresthesia", symptoms usually involve a prickling or burning sensation, particularly in the extremities. Chest Pain: Persons with FMS sometimes experience a condition called "costochondralgia" which involves muscular pain at the spot where the ribs meet the chest bone. Since costochondralgia mimics cardiac symptoms, it is always a good idea to check with a physician if chest pain occurs. Cognitive Disorders: Frequent complaints, which vary from day to day, include difficulty concentrating, "spaciness", memory lapses, word mix-ups when speaking or writing, and clumsiness or dropping things.

Dysequilibrium: FMS patients may also experience dizziness and balance problems. Typically, there is no classical, spinning vertigo. Rather difficulties in orientation occur when standing, driving, or reading. Environmental Sensitivity: Allergic-like reactions to a variety of substances are common, as are sensitivities to light, noise, odors, and weather patterns. Dryness of the skin, eyes, and mouth is also common. Other Symptoms: Increasingly, additional symptoms and syndromes are being associated with FMS. These are discussed in more detail in publications and audiotapes produced or sold by the Fibromyalgia Association of Greater Washington, Inc. (FMAGW). Diagnosis Currently, no diagnostic, laboratory test exists for FMS. For fibromyalgia to be diagnosed, other conditions that mimic its symptoms must first be excluded (i.e., thyroid disease, lupus, lyme disease, rheumatoid arthritis, etc.). Furthermore, according to official, diagnostic criteria established by the American College of Rheumatology, a patient must suffer from widespread pain in all four body quadrants for at least three months. Finally, 11 of 18 possible tender points should be present when specific locations in the neck, shoulders, chest, hip, knee, and elbow regions of the body are examined by a physician (see diagram at right), although patients may not be aware that these tender points exist. Some physicians take the position that less than 11 tender points can be present at any given time for a fibromyalgia diagnosis to be made. Rheumatologists and physiatrists (specialists in physical medicine and rehabilitation) are often the most knowledgeable when it comes to diagnosing FMS. Treatment To date, there is no cure for FMS. Treatment consists of managing symptoms to the greatest extent possible. Because patients vary widely in their responses to available modalities, several approaches may need to be tried before a satisfactory regimen can be established. For this reason, a multi-disciplinary, medical team approach is beneficial. The following treatments, used alone or in combination, generally help patients feel better and improve their quality of life: Medication: For pain relief and improved sleep, medicines which increase the body's level of serotonin (a chemical in the brain that regulates pain and sleep) are often prescribed in low doses. In addition, non-steroidal, anti-inflammatory drugs (i.e., ibuprofen, aspirin) can also be helpful. Specific medicines which treat other symptoms (like abdominal or allergic complaints) may also be required. Physical Therapy: Among the many types of available approaches are: massage, myofascial release, cranio-sacral therapy, mild electrical stimulation, the application of heat (i.e., moist heat packs, hot baths or showers), the application of cold/ice packs, ultrasound, posture and movement training, and chiropractic.

Exercise: Gentle exercise can often be helpful in easing sore muscles by increasing blood circulation and range of motion. Medical practitioners usually prescribe stretching and lowimpact exercise (i.e., water exercise in an 85 degree heated pool, walking, treadmills or crosscountry ski machines). Alternative Approaches: Increasingly, fibromyalgia patients are finding some relief from such treatment modalities as biofeedback, yoga, tai chi, stress management, nutritional counseling, and acupuncture. Emotional support is also crucial to help individuals manage their perplexing array of symptoms and undertake necessary lifestyle changes. Support can be obtained informally from fibromyalgia self-help and support groups, clergy, family members, or friends. Professional assistance is also encouraged for those having a difficult time adjusting to life with fibromyalgia syndrome. Cause While researchers continue to seek the cause of fibromyalgia syndrome, there is evidence that FMS is triggered in pre-disposed individuals by such precipitants as illness, physical trauma to the body, or acute emotional stress. FMS also seems to run in some families, although no genetic component has yet been identified. Encouraging research is now occurring in the fields of neuroendocrinology, immunology, cardiology, and exercise physiology, among others. So, what do you do if you have any or all of these symptoms? You go on a macrobiotic dietary program tailored to your physiognomy and constitution and do the regimen of ginger compresses on your abdomen. Top of Page.

MARCH 1998. "Sugar Blues"DIABETES & HYPOGLYCEMIA. More on Diabetes This disease symptomology is one which was requested by a visitor to The Alchemycal Pages. The term 'sugar blues' comes from a book of the same title written by William Dufty a couple of decades ago and refers to the modern addiction for refined sugar and the consequences this has on our physical body as well as our emotional and mental condition. Sugar, in the form of glucose, is absolutely necessary for us to live and our blood stream needs to have between 60-95 mgs/100 ccs of glucose at all times. If the blood carries more than 95 mgs/100ccs we have what is called hyperglycemia (too much glucose) and if we have less than 60mgs/100ccs we have hypoglycemia (too little glucose). Simple sugars are found as monosaccharide(glucose, a single molecule found only in refined sugar)) or a disaccharide, (a double molecule like fructose which is present in fruits and lactose, which is present in milk and dairy products). There are also polysaccharides(multiple chain sugars which are found mainly in whole grains). Sugar metabolism is a complex arrangement whereby sugar is absorbed in the blood stream in the digestive tract and the level of sugar is regulated to maintain the range of 60-95 mg/100ccs at all times. The main organs responsible for regulating the glucose levels in the blood are the pancreas and the liver. When the blood sugar level rises above the normal range it stimulates the secretion of insulin by cells present in the pancreas which produce more insulin as the blood sugar level rises too high. This hormone sends a message to the liver to convert the excess sugar into glycogen which is stored in the liver, thus lowering the blood sugar levels to normal. If the blood sugar level falls too low, then different cells in the pancreas secrete a hormone called glucagon which sends a message to the liver to convert the stored glycogen into glucose which is released into the blood stream, thus raising the blood sugar level to normal. This is the homeostatic process whereby the blood sugar levels are maintained constantly within the normal range at all times. However, what we need to know is what can upset this balance and lead to disturbances in the process which either leads to there being too little or too much insulin leading to hyperglycemia(in the former case) or hypoglycemia (in the latter case).

Insulin is a more yang hormone and glucagon a more yin hormone, relative to one another. Therefore the stimulation of secretion of insulin is a more yin condition, created by the excess glucose, which is more yin than minerals, protein or fats. The problem with excess glucose in the blood is that what happens is the liver cannot store more than 2 kilograms of glycogen. Once this amount is reached we have the body storing the excess sugar as fat and the blood itself becomes fatty, which also means the cholesterol level rises. The fat deposition initially takes place in the hips, waist, buttocks, legs, shoulders and neck and then it begins to be stored in the organs and tissues themselves. Furthermore, once the capacity of glycogen storage in the liver is exceeded the blood sugar level tends to constantly exceed the upper levels of the normal range. This means the cells in the pancreas are constantly being asked to produce more insulin and they eventually become exhausted in their capacity to do so and we become insulin deficient and the body begins to become diabetic. The symptoms of diabetes are excessive urination which contains sugar (once the blood sugar level gets over 110 mg/100ccs blood), there is chronic fatigue and tiredness, and there is increased thirstiness. There is also loss of minerals because the overly yin condition of the blood caused by the increased blood sugar levels leads to minerals(more yang) being leached out(yin attracting yang) of the bones(osteoporosis) and tissues (brittle tendons, ligaments and joints making them more easily injured by exercise etc., which explains why modern athletes are so injury prone- I call sports injuries "sports drink disease") and the minerals are lost during the excessive urination which along with the loss of sugar makes us become more hungry and thirsty. This in turns leads to increased fluid intake and overeating. Other symptoms include weakened and rough skin which is easily bruised and if we get a cut it does not heal easily. There is poor circulation of the blood especially in the periphery of the body and we thus experience constant cold in our hands and feet. Also our eyes become weaker and we have glaucoma. Emotionally we become depressed, whiny and irritable and mentally we tend to be unable to focus our thinking which becomes cloudy and our memory becomes poor. In the case of their being an over secretion of insulin before the cells in the pancreas become exhausted and their insulin secretion is too little, the condition which develops is hypoglycemia which manifests as weakness and tiredness, the muscles become weak, thirst increases, there is mental irritability and neurosis and in extreme cases convulsion and coma. Here we can correct the problem temporarily by eating more sugar but of course we then cause secretion of more insulin and eventually we get diabetes. Obviously modern medical has no answer for either of these conditions other than the simplistic approach of prescribing insulin to people who are diabetic and their condition continues to deteriorate because the underlying cause is not addressed, leading to blindness, heart disease, gangrene, especially in the lower limbs requiring amputation, and death (diabetes is the seventh leading cause of death in the U.S.) And I know people who have gone on a macrobiotic dietary program who had diabetes and have thrown away the insulin, no longer needing it. In one case, the person had been taking insulin for 50 years and got off it with the macrobiotic approach.

The question is how do we become addicted to simple sugar, the table sugar we buy in the grocery store and use to make cookies and cakes, put in our tea and coffee, in our sports drinks, in our beer and wine and liquor, and in the candy we consume constantly. The addiction to sugar of the population of the United States is illustrated by the fact that in 1900 the average per annum per person consumption was 4 lbs; in 1985 it had reached 130 lbs. When we eat of animal fats and proteins as our main daily food two processes are set in motion: 1.) These foods are very yang relative to the human organism's dynamic of yin and yang and makes us seek extreme yin foods in an attempt to make balance with them. Thus, if we eat animal foods daily, we are constantly attracted to eating extreme yin foods which are sugar, alcohol (which is fermented or processed sugar), fruits and dairy food, as well as drugs. 2.) The digestive system of the human organism is not designed for the digestion of animal proteins and fats and this lead to the build up of stagnated mucus both in the lumen of the intestines and eventually also in the tissues of the walls of the intestines. The build up of this mucus leads to the small intestine having more difficulty in absorbing sugar, so we tend to crave it more. And we satisfy this craving by eating the simple sugars which are absorbed directly into the blood stream in our mouth; since they are simple sugars they do not need to be digested the way complex carbohydrates are before they can be absorbed as simple sugars. This need to eat sugar as simple sugars also means a weakening of the digestive processes occurs. Thus, if we want to have neither diabetes nor hypoglycemia we need to change to a macrobiotic diet. Now, there are slight but significant variations in the macrobiotic dietary approach if we wish to correct diabetes or hypoglycemia since the former is more yin condition and the latter a more yang condition. The chief difference is that in the case of hypoglycemia no salt is used in cooking the main foods to begin with, and the cooking style is more yin and in the case of diabetes it is important to use millet as well as brown rice on a daily basis as well as winter squashes like acorn, butternut and hokkaido pumpkin. I will have more to say on helping the pancreas heal itself in the Healing With The Seasons page when I do the Soil State of Transformation. One of the problems people have when they start a macrobiotic diet is that the main source of glucose is cooked whole grains. These are complex carbohydrates which after cooking and chewing thoroughly are gradually broken down so that by the time they enter the small intestine they are reduced to glucose, which is then absorbed by the small intestine. Since people starting a macrobiotic dietary program have a digestive system abused by a diet of animal foods it is in a weakened state and has problems in digesting and assimilating the complex carbohydrates. This accounts for the fact that many times people starting on a macrobiotic dietary program are always hungry and eat large quantities of food and lose a lot of weight at the same time, if they are overweight to begin with, which is the case with the vast majority of people. We also tend to crave sweets. In this case, it is a good idea to transition off sugar when starting a macrobiotic dietary approach to our daily eating by using honey in small amounts, like no more than a tablespoonful a day, for a couple of weeks when we need to have some sweet taste and then start using either brown rice syrup or barley malt(again no more than a tablespoonful a day).

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JANUARY 1998. CHRONIC HEPATITIS C VIRUS.

I have recently been informed this condition is on an epidemic scale world wide, with 500,000,000 people expected to have the symptomology of this disease by the year 2000. I have personally counseled one person who had this disease and is now in great health and I recently met another who after less than a year on a macrobiotic diet is doing well. To begin with our study of the symptomology of Hepatitis C Virus it as well to remind you if you have looked at the page Introduction you will find an account of the macrobiotic theory of disease where Stage 5 of the Process of Disease is the Stage of Chronic Blood Toxemia where all the various chronic infectious diseases show up and it is stated there macrobiotic theory does not recognize the Germ Theory as being a valid hypothesis for accounting for these disease symptomologies. On the contrary, viruses and bacteria are understood to be merely one of the presenting symptoms of persons who have these conditions, they are not the cause(s) of these conditions. For more discussion on this subject click on this link It therefore does not help in any way to develop treatments for eliminating these organisms from the body. The macrobiotic approach is to understand that through improper diet and lifestyle habits the physical body becomes intoxicated and the gradual build-up over the years of these toxins in the body lead to the internal environment becoming a suitable habitat for the germination and flourishing of various pathogenic organisms like viruses, which can come from sources external to the body and from within the body itself. For further discussion click on this link. The following symptoms of Chronic Hepatitis C Virus Disease I obtained from a website called Emallis (http://soli.inav.net/~webbsite/symps.htm)which is dedicated to providing information for people with HCV. Symptoms : 1. 'Flu-like illness; alternate chills and fever (low grade) - L, Lu, LI 2. Stabbing pains in the liver region - L 3. Indigestion - LI 4. Irritable bowel syndrome- LI

5. Joint pains- LI 6. Fybromyalgia (severe muscle pain) - L 7. Vivid dreams, night sweats - L 8. Depression, mood swings, Seasonal Affective Disorder - L, LI, K 9. Chronic fatigue or sudden attacks of exhaustion - L, LI, K, Sp 10. Adverse reactions to alcohol - L 11. Abdominal bloating - LI 12. Frequent urination, often during the night - K 13. Loss of appetite - L 14. Aversion to fatty foods - L 15. Diarrhoea - LI, L 16. Mental fatigue, frequent or continuous headache - L, LI 17. Cognitive disfunction - LI 18. Poor sleep quality, not feeling rested after sleep - L 19. Chest pains, palpitations - H, Lu 20. Pronounced fluid retention - K, H 21. Puffy face, itchy skin - LI, Lu, K 22. Blood sugar irregularity - L, LI, P 23. Dizziness & peripheral vision problems, such as 'floaters' - L 24. Sleep dust in the eyes - L, K 25. Small red patterns of inflamed blood vessels known as 'Spider Naevi' - L

26. Symptoms of Chronic Fatigue Syndrome or Myalgic Encephalomyelitis - L, K, LI, Sp Looking at these constellation of symptoms from a macrobiotic perspective it is evident that there is more than one organ involved. The letters after each symptom refer to the following organ(s) involvement with the symptoms: L-Liver, LI-Large Intestine; K-Kidneys; H-Heart; SP-Spleen; Lu-Lungs; P - Pancreas. Thus, all these organs are stagnated with build-up of toxins and these symptoms show the body is attempting to rid these organs of their toxicity. The macrobiotic approach is therefore to change the dietary intake of the person with these symptoms to a macrobiotic dietary program for that person. As the dietary changes are made the body responds by detoxifying itself, revitalizing itself and regenerating dead tissue, thus making the internal body environment inhospitable to pathogenic organisms. Thus, the symptoms disappear as the body heals itself. For more information on the specific organs go to Water which is the first in a series of studies based on The Five Transformation Theory. From that page you will find the page on Wood and Fire. The Water organs are Kidney and Bladder, Wood organs are Liver and Gall Bladder and the Fire organs are the Heart and Small Intestine.

Five Element Acupuncture: Treating Body, Mind and Spirit Charles A. Moss, M.D. Five Element acupuncture as practiced in the West is a distillation of traditional concepts from Chinese medicine which emphasizes treating the whole person: body, mind and spirit. Many of the current practitioners of this healing art have been trained by J.R. Worsley, who has captured the essence of this remarkable system and brilliantly applied it to the dilemmas and challenges of modern life. This article reflects the training I had with Worsley and my experience of applying it over 25 years in a primary care medical practice. The Five Element acupuncture system, rooted in Taoism, is over 2000 years old yet in many ways is more applicable today than ever before. Five Element acupuncture brings a vision and understanding of how to assess and treat the roots of illness, whether on a body, mind or spirit level. In today’s culture, with its emphasis on striving for material wealth, as well as the overwhelming mental stimulation, there is little to nurture the spirit. This has led to the clinical finding that many individuals today have the origin of their health problems on the spirit level. The Tao Te Ching discusses protecting the spirit through the state of desirelessness (wu wei). (1) The knowledge that addressing the spirit is critical is also found in the earliest writings in Chinese medicine, the Nei Ching Su Wen "the first method of acupuncture is to cure the spirit, the second was to give knowledge of how to restore the body. In order to make acupuncture effective one must first cure the spirit. (2) The gift of Five Element acupuncture is to make available the wisdom and understanding of these classical concepts of

acupuncture for the challenges of life at the brink of the new millennium. TAO AND THE FIVE ELEMENTS The goal of Five Element acupuncture is to enhance personal alignment with what the ancient Taoists called the Laws of Nature. When living in accordance with these Laws, the health of the body, mind and spirit is supported. These Laws include the concepts of Qi, Yinyang and the Five Elements, the three key components of traditional Chinese philosophy . Qi is described as the vital life force which animates all living things. In the Five Element system, Qi is defined as Energy which is conducted through the body in the meridian pathways which supplies the organs and the body, mind and spirit. When the Qi is balanced a person remains well, when imbalanced illness can occur. The Yinyang concepts originated in the fourth century B.C. and explained natural phenomena as the "ceaseless rise and fall of opposite yet complimentary forces" (3). Yin and Yang are strictly translated as the shady side of a hill (yin) and the sunny side of a hill(yang). The Yin qualities of cold, interior, dark, stillness and potential and the Yang qualities of light, heat, exterior, rising and activity exist in relation to each other. Yin and Yang are continuously interacting and are interdependent and transformative of each other. A dynamic balance of Yin and Yang is characterized by health, an imbalance by disease. The characterization of phenomena into two aspects of correspondences (Yinyang) was further expanded in the Five Element system. The Five Elements represents the universal consistency of systematic links. (4) The Laws of Nature direct all movement within these Five Elements. Nature and man are the macrocosm and the microcosm of these Laws. These Laws organize the movement of Qi within the individual and provide the structure for diagnosis and treatment in the Five Element system. In the time of the Han dynasty (200 B.C.), living in harmony with nature as a way of maintaining health was an obvious need. If the cycles of the season and climactic conditions were ignored, famine and illness certainly would follow in the agrarian society of China. The Nei Ching discusses the relationship of the natural laws as follows, The interaction of the Five Elements brings harmony and everything is in order. At the end of one year the sun has completed its course and everything starts anew with the first season, which is the beginning of Spring. This system is comparable to a ring which has neither beginning nor end. (5) In Chinese philosophy the natural laws that organize the cycles of change in nature, such as the seasons, are the same laws that organize human experience. Paramount among these laws is the Law of Five Elements (Wu-Hsing). The Five Elements divides human experience into five distinct groupings. These Elements act as maps that reflect all levels of human function, including, but not limited to, the anatomic and physiologic functioning of the organ systems. The levels of

function range from biochemical processes to the function of the person as a whole ranging from behavior, psychological state, emotions, spiritual state and intellect to relationships and career. The Five Elements include Wood (liver and gall bladder), Fire (heart, small intestine, triple heater, pericardium), Earth (spleen, stomach), Metal (lung, colon) and Water (kidney, bladder). Using the Five Element ëmap,’ dysfunction occurring on any of these levels can be placed in the appropriate context. The Nei Ching states "A person is not sick because of a disease, they are diseased because they are sick." (6) When the vital energy (Qi) is balanced in body mind and spirit, there is resistance to disease and an ability to adapt to the ever changing demands and challenges of modern life. The ability to be flexible in mental functions such as beliefs, emotions and attitudes, as well as being adaptable in our biochemistry and immunology, brings a higher level of well being. Five Element theory has been part of Chinese Medicine from the 10th century B.C. These concepts first appeared in several books on philosophy such as the Shu Ching, the Li Chi and the Guan Dzu. (7) The first medical writings on the Five Elements were found in the Nei Ching Su Wen written around 200 B.C. Further discussion was found in the Nei Ching Ling Shu and the Nan Ching. The Five Element concepts are part of not only medical theory, but are an integral aspect of all ancient Chinese cosmology and philosophy. (8) The principles of the Five Elements were used in aspects of society ranging from agriculture to affairs of state. (To understand the history of Five Element acupuncture in the West, I refer the reader to the excellent book, In the Footsteps of the Yellow Emperor by Peter Eckman.) (9) To impart an understanding of body, mind and spirit was part of the Taoist physician’s approach in utilizing the wisdom of the Five Elements and Tao. Living a life of balance and harmony within oneself and in the society was the mark of living with Tao. The goal of the physician was to assist patients in treating illness and to educate them in the ways in which they were not following the Tao. Herbs and medicines were frowned upon because they hindered the understanding of the true reason a person got ill. "The concept of acupuncture differed from that of drug application in that it constantly reinforced the system of correspondences, providing stimuli only when man had not been able, owing to his own negligence or external conditions, to balance his existence in the proper way." (10) FIVE ELEMENTS AND THE CYCLE OF LIFE The clinical application of the Five Elements is based on the system of correspondences. The correspondences include seasons and climactic conditions, as well as correspondences within the person. (Figure 1)

Each Element has correspondences, including organ systems, sensory organs, tastes in food, color, emotional state, physical and emotional symptoms, disease tendencies and a general orientation toward life. (Figure 2)

Selected positive qualities corresponding to each Element are illustrated in Figure 3.

The correspondences are used to organize the diagnosis which incorporates the history and physical findings to identify a root or causative factor. The causative factor is the Element that, under internal or external stress, becomes imbalanced and initiates a state of dis-ease. (11) To understand what these Elements represent in man it is helpful to see each Element in relation to its seasonal correspondence. The Wood Element corresponds to Spring, which is a time of new growth, increasing activity and longer days. In the individual, Wood corresponds to having a vision of the future, having the ability to organize, plan and initiate action, and to express emotions, including anger, in a healthy manner. Wood includes the function of the biliary tract, liver, ocular system and musculoskeletal system. When not in balance, the Wood Element correspondences include difficulty in making decisions, high levels of frustration, excessive need for control, inappropriate anger, difficulty relaxing, anxiety, chronic muscular problems such as fibromyalgia, headaches (including migraine) and visual problems. The Fire Element corresponds to Summer. This is the time of greatest warmth and light, the longest days, the greatest activity and luxuriant growth. In the individual Fire correspondences include the ability to establish relationships, express love and sexuality, expansiveness, enthusiasm, passion, playfulness, joyfulness, warmth and relaxation. The organ systems include the heart, small

intestine, pericardium, and sympathetic and parasympathetic nervous systems. When the Fire Element is not in balance there is a lack of joy and warmth, difficulty in intimate relationships, depression, confusion and doubt, low energy, digestive problems such as irritable bowel syndrome, insomnia, cardiac disease and tinnitus. The season for the Earth Element is Late Summer. This is harvest time when food is plentiful and the warmth and golden light of the Late Summer days create a sense of relaxation and contentment. The organ systems of Earth are the stomach, spleen, pancreas and all digestive processes. In the individual, Earth corresponds to nourishment, contentment, harvesting what is needed for self and others, stability, security, empathy and caring. Earth corresponds to the biological mother, as well Mother Earth. When the Earth Element is not in balance we see a person who can be obsessive, self centered, opinionated, insecure and uncaring. The physical symptoms include eating disorders, upper and lower gastrointestinal disease including peptic ulcer disease and inflammatory bowel disease, sinusitis, frontal headaches and all gynecological disorders. The season of the Metal Element is Autumn. This is a time of decreasing light, increasing cold and shorter days. Trees lose their leaves as they withdraw their energy internally. In the individual, the Metal Element represents internal resolve and strength, self worth, self esteem, vitality and endurance, as well as the ability to let go of emotional upsets and grudges. The organ systems are the lung, skin and colon. Metal represents the biological and spiritual Father. When the Metal Element is out of balance there can be depression and sadness, an inability to recover from loss, lack of inspiration, rigidity, poor self esteem, excessive materialism and emotional withdrawal. The physical symptoms include asthma, rhinitis, eczema and other skin disorders, constipation and lower bowel disorders. The Water Element is correlated with Winter. This is the darkest and coldest time of the year, when activity in the plant kingdom occurs only deep in the roots. In the individual, the Water Element represents energetic reserves, the will to survive, courage, our ability to procreate, movement and flow, self actualization, willpower, trust and faith. The organ systems are the bladder, kidney, bones and endocrine system. When out of balance, the Water Element corresponds to fear and a struggle for survival, a lack of reserves and deep fatigue, reduced sexuality, timidity and a lack of trust in life and in other people. The physical symptoms include fatigue and exhaustion, all disorders of the urinary tract, infertility, hypertension, all endocrine disorders, lumbar syndromes, ankylosing spondylitis and dental pathology. OFFICIALS, FUNCTIONS AND LAWS In Five Element acupuncture the function of the organs and meridians are described by the term Officials. Porkert (12) describes the Official (Orbs) as "defined not by physical properties, but by its specific roles in the processing,

storage and distribution of vital energy and thus the maintenance of life." In the case of the Wood Element, the two Officials are the "Official of Decision Making and Wise Judgment" (the Gall Bladder) and the "Controller of Planning" (the Liver). The Gall Bladder is "responsible for what is exact and just." Determination and decision stem from it. The Liver "holds the office of general... assessment of circumstances and conception of plans stems from it."(13) When these officials are poorly functioning, the effect might be indecisiveness, lack of initiative, anger and frustration, or hypochondria with constantly changing symptoms. Decisions relating to career or relationships might be repeatedly flawed and lead to stress and agitation. The ability to make appropriate plans is affected and disturbance in the 'blueprint' for functioning on a cellular level (i.e. diabetes), or a global level (i.e. drug addiction) might be the outcome. This might be more significant than the physical manifestation such as headaches, dizziness, myalgias, chest pain, or eye disorders which are often attributed to Gall Bladder and Liver. The Officials give us the ability to use a ëwide angle lens’ to look at the life style that a person has created as a reflection of the functioning of the Elements. Understanding the behavioral manifestation of the Official often provides insight into the dynamics behind chronic illness. In the Wood Element, repeatedly making decisions which undermine an individual’s well being reflects poor functioning of this Official. This information is critical in Five Element diagnosis. Figure 4 has a list of the Officials and the corresponding Element and organ. (14) Understanding the functioning of the Officials and Elements and the acupuncture laws provides the organization of symptoms and signs needed to provide effective treatment. The laws which govern the movement of energy within the person are reflective of the physical laws of nature. The Law of Five Elements (Wu-Hsing) (Figure 1) describes the Elements as energetic capacities that create transformation and change, observable in Nature as well as in the person. There is a set relationship between these Elements which is repeatable and observable in nature. The movement through these Elements reflects the nature of human experience from birth to death. The energy of the Five Elements move through a creative cycle and a controlling cycle. (Figure 6) The creative cycle (also called engendering, productive, Sheng) is best understood using the macrocosmic Images of the Elements. The Sheng cycle can be seen in this traditional description: Water produces plants/trees, that is Wood; Wood brings forth Fire; Fire produces ashes, that is soil (Earth); soil brings forth Metal; when heated Metals produce steam, that is Water. The controlling cycle (Ke) is illustrated as follows: Water overcomes fire through inhibition; Fire activates Metal; Metal structures Wood; Wood penetrates Earth; Earth absorbs water. These two sequences form the basis for health and when not in balance provides

the understanding of the development of disease. A clinical example is a patient who has a history of low back pain with sciatica who has not responded to acupuncture or other treatments directed at the back pain itself. Her history revealed that she had eczema and asthma as a child and the onset of the back pain occurred after a series of deaths in her family from which she has never recovered emotionally. She also had a history of depression as a child as well as a critical and demanding father. The Elements involved in this case are initially the Metal (asthma, eczema, depression, abnormal grieving and her relationship with her father are all correspondences for Metal) and then Water (low back pain and sciatica). The Sheng cycle movement of energy from the Metal to the Water describes the chronology of events and dictates that treatment address the Metal for the Water symptoms to improve. This is described as the Law of Mother Child, where the preceding Element (Mother) when imbalanced, will not provide the normal energetic support (Sheng cycle) to maintain the health of the following Element (Child) and symptoms will occur in both the Mother and Child Elements. BODY MIND AND SPIRIT A major emphasis of Five Element acupuncture as currently practiced is on the concept of spirit and the assessment of the person from a body, mind and spirit orientation. In Chinese philosophy there is no separation of body, mind and spirit. Life is the organization of the vital life force Qi, manifesting in body, mind and spirit through the Laws of Five Elements. Death is the dispersion of this organization. Joan was 58 years old when she first consulted me for chronic fatigue syndrome. She had the onset of the chronic fatigue 12 years earlier after an episode of severe sciatica led to bedrest and multiple medications. The sciatica had continued to be a problem, as well as the incapacitating fatigue. She also had symptoms of fibromyalgia, cognitive dysfunction and recurrent fevers. Joan had not responded to previous medical and complementary therapies and admitted to feeling hopeless, overwhelmed and depressed. The Five Element system provided a diagnostic structure to identify the Element and the energetic basis of the complex symptoms presented by Joan. Through the treatment of the appropriate Element and acupuncture points addressing the spirit level of illness, she responded with dramatic improvement in her energy and cessation of the sciatica. Most important for her was the restoration of her spirit and a new found enthusiasm, aliveness and optimism. Spirit in this context is the inner sense of aliveness that gives us our purpose and direction in life. In a person with a strong spirit there is vibrancy and strength reflected in the eyes. A healthy spirit brings ease to the individual, allows you to deeply connect with them, and brings them into alignment with their will and higher purpose.

A further understanding of the concept of spirit is through the Law of Five Elements. The manifestation of spirit in the Fire Element (Heart) is shen, which is considered a fundamental substance of the body and is the basis of consciousness, joy, aliveness and happiness. The Earth Element is Yi, which is translated as memories and nourishment and provides understanding, empathy and concern for self and others. The Metal Element is P’o, the ëCorporeal soul," which provides the instincts to know the truth and live in the material world. The Water Element is Zhi, self actualization and manifestation. Wood Element is Hun or transformation and the ëHeavenly soul.’ Spirit level problems do not always manifest as major medical disease, but can also be seen in people with minor physical ailments. Individuals with spirit level problems find it difficult to make significant changes and often do not respond to intervention with long lasting improvement. They appear to lack purpose, joy, enthusiasm, commitment and direction, feel unfulfilled, empty inside themselves and seem to be constantly desiring or striving. As Worsley points out illness is often not isolated to one level: "If the body is sick, the mind worries and the spirit grieves; if the mind is sick, the body and spirit will suffer from its confusion; if the spirit is sick, there will be no will to care for the body or mind." (15) The ability to directly effect the whole person, body mind and spirit, is one of the greatest gifts of this system of healing. ASSESSING THE WHOLE PERSON: CORRESPONDENCES AND DIAGNOSIS Jack was 52 years old when he presented with recurrent tension, ocular headaches and chronic irritable bowel syndrome. The headaches occurred when he felt anxious or under pressure, as well as when in bright sunlight. The irritable bowel symptoms would also worsen when he was under more stress. During the examination he was nervous, unable to sit still, and spoke with a halting though rapid pattern. The findings in the Five Element examination showed a green facial color, shouting voice and a pattern of suppressed anger. His Five Element diagnosis was Wood (Gall Bladder) causative factor. The color, sound, emotion, headaches, eye involvement, nervousness, constant moving and speech pattern are all correspondences for the Wood Element. Most important for the diagnosis was his pattern of being disorganized and responding to stress with irritability and difficulty in seeing solutions. If we look at the historical correlates regarding the Wood Element and how this patient demonstrates the correspondences of the Wood Element, we can see the rationale for his Five Element diagnosis. The Nei Ching discusses the Wood Element as providing the ability to "discover the Tao, the Right Way," which allows for healthy decision making, planning and a balanced and well coordinated life style. The emotion attributed to the Wood Element is anger. (Figure 5) This is

generated by the frustration of being blocked in setting out in new directions. Anger in this situation also stems from loss of a sense of control over life’s events and often manifests as aggressive behavior The correspondences allows an organization of essentially all symptoms as well as emotional and behavioral styles. One of the advantages of the Five Element system is that the language used to describe and classify information is familiar. In Five Element diagnosis the establishment of rapport with the patient is critical in allowing a clearer vision of the underlying Elements. The traditional diagnosis calls for the examiner to be an active participant in the experience. This involves testing the five emotions, voice qualities, odors and colors in an interactive way. Through this deep connection with the patient, the practitioner can access the key diagnostic aspects of the examination and act as a guide and teacher as well. (16) Another important part of the examination is the traditional pulse diagnosis with emphasis on the individuation of the Twelve Officials. When an imbalance occurs in a significant way within an Element and Official, the history will often reflect this in a chronological order. Illness occurs when the Officials are unable to overcome either internal (excess emotions), external (injuries, surgery, climactic conditions) or inherited perverse energies. The events or experiences that initiate the imbalance in an Element often occur at an early age and can be related to early childhood experiences or traumas. The disease process is often triggered later in life by an inability to adapt to additional challenges and stress. What appears to a physician as the "onset of the present illness" is often the culmination of a long sequence of energetic disturbances in the Officials and the Elements. The laws of acupuncture will determine what the configuration of the patient’s symptoms will be. These laws include: Creation (Sheng cycle), Control (Ke cycle), Midday-Midnight and Mother-Child. The most important of these laws are the Sheng and Ke cycles (see Figure 6). In the example of the Wood Element an imbalance could create symptoms in Wood, Fire (Sheng cycle) and Earth (Ke cycle) through the abnormal movement of qi through these different cycles. The correspondences of these Elements will clarify the specific sequence of events. TREATMENT IN FIVE ELEMENTS: ENGAGING THE ESSENCE Jack, the patient described above with the Wood causative factor, also had a spirit level imbalance. The treatment involved using points that effect the spirit as well as a variety of points on the Liver and Gall Bladder meridians. His response to treatment was, in his words, "I am more focused, resilient, balanced, centered, stable, less irritable, and more self aware physically and emotionally." His headaches and irritable bowel symptoms also reduced significantly. When Five Element acupuncture treatments are effective the changes seen embrace the body mind and spirit of the person. In Jack’s case the effect of

balancing the energy of the Wood Officials was to reestablish the ability to plan, organize, be flexible and make healthy decisions which reflects the function of the Officials of the Gall Bladder and Liver. In my practice the use of the Five Element system has been a catalyst for change with many of my patients. The treatment is organized by the diagnosis of which Element and Officials are the root factors, the level of illness and the relative excess or deficiency of energy noted on pulse diagnosis. The recognition of major ëblocks’ in the balance of the energy is critical for effective treatment as well. These blocks include aggressive energy (perverse qi), husband wife imbalance (yin-yang imbalance), possession (losing control of one’s spirit from either disease or perverse outside influences) and entry exit. The goal of treatment in Five Element acupuncture is to reach the level of the constitutional imbalance or causative factor and not focus on treating a symptom or syndrome. The symptoms are interpreted as signs of an imbalance in an Official and, if not corrected, will lead to chronic problems. Treatment aimed to clear present symptoms will mask the underlying effect on the causative factor and delay deeper healing effects. For example, a patient I recently treated had the following symptoms: chronic and severe back pain, fatigue, a lack of initiative, unhappiness and a history of breast cancer. If I were to focus on treating the back pain primarily the points along the bladder meridian would have been the logical choice (Tai Yang). The Five Element diagnosis in this case, however, showed the Earth Element and the Spleen Official to be the causative factor. With treatment of the Earth Officials, including aggressive energy and spirit level points, she reported an immediate shift in her desire to engage in life more fully, started new projects, sought out friends, felt excitement about life, had improved energy, as well as clearing of the back pain. This demonstrates the impact of treating on the correct Official and level with this system. The organization of the treatment course in Five Element acupuncture is to first clear ëperverse qi’ (Xie Qi) (Aggressive Energy, Possession and Husband-Wife) if present and then balance deficiency or excess of normal qi through the use of transfers of energy. The transfer of energy from one Element and Official to a deficient Element is organized through the Sheng and Ke cycle relationships. (Figure 5)

The effects of the points chosen are related to their Element function and include Tonification and Sedation points, Junction (luo) points, Alarm (mo) points, Associated Effect (back shu) points and Entry and Exit points. The way these points are used in the normalization of qi is unique to Five Element acupuncture. The needling technique used is a powerful stimulant to release the effect of the specific point chosen and often involves tonification and immediate removal of the needle. Very few points are used at each session. Direct moxibustion (heating a point by burning a cone of mugwort on the skin) is frequently employed. The points are selected through several criteria: 1) they are on the meridian of the Causative Factor; 2) they have certain classical functions i.e. tonification, sedation etc.; and 3) they bring to the body, mind and spirit of the person the desired effect as encoded in the name and the function of the point. Pulse diagnosis is used to verify the effect of the point immediately after each point is stimulated bilaterally. Points are generally chosen individually and not by groups, as the treatment is aimed at a precise effect. Each treatment is specific for that patient at that time and is not based on a symptomatic formulation. In my practice I have found that involving the patient in their care through the use of homework to be invaluable. This includes exercise, diet changes, meditation and specific mental exercises related to the Element which is being treated. I use the positive qualities that are represented in the correspondences of the Element to create a healthier environment for the energetic movement to

occur. The suggestions given to the patient work on areas such as forgiveness for the Wood Element or trust for the Water and support the positive aspects of each Element. THE ORIGINAL INTEGRATIVE HEALTH CARE Five Element acupuncture has frequently been the catalyst that allows patients to make the appropriate health enhancing life style changes. In the case of Jack, he developed improved judgment and healthier decision making ability. There was less hostility, less need for control and a clearer vision of future needs. He was able to follow through on suggestions for a healthier diet, use of meditation and an exercise program which further reinforced the effect of the acupuncture treatments. The complex patient with a multi-faceted problem presents a challenge in organizing information in a context that can lead to effective treatment. It is in this aspect that the Five Element approach is most effective. The modern ideas of psychoneuroimmunology are seen within the Five Element concepts of causative factor, Officials and level of illness. The system of correspondences aids in the understanding of the diverse information gathered from the patient. Both physical and emotional symptoms can be placed within this diagnostic framework. The most significant aspect of Five Element acupuncture is that it allows for treatment of the whole person, body mind and spirit with the goal of addressing the root of the disease process. The Five Element system lends itself to application in other ways than acupuncture itself. Understanding the positive qualities and correspondences of the Elements can help an individual support change and effectively deal with many of the issues that can challenge us on a daily basis. For example, when the Wood Element is the causative factor, dietary practices such as eliminating caffeine, alcohol and high fat foods are particularly important. Behaviorally it is important to reduce demands and develop a plan for the near and long term. Emotionally, adopting an attitude of forgiveness can help to reduce some of the frustration, anger and hostility seen with imbalance in the Wood Element. The information from the Five Elements does not only apply to illness and dysfunction. In traditional Taoist thought the Five Elements are a guide to living a healthy, happy and integrated life. Understanding the connection to the laws of nature allows a person to be more self aware and become a more compassionate member of the greater whole, Tao. REFERENCES 1 Palmer, M., The Elements of Taoism, Element Books, Rockport, Mass., 1991 pp. 8-9. 2 Lu, Henry C. (trans), The Yellow Emperor’s Classic of Internal Medicine and the Difficult Classic, Academy of Oriental Heritage, Vancouver, B.C., 1978.

3 Unsculd P. Medicine in China, University of California, Berkeley, 1985, p. 55. 4 Unsculd, P. Ibid pp.83-95 5 Veith, I. (trans), The Yellow Emperor’s Classic of Internal Medicine, University of California Press, Berkeley, 1972.p.136 6 Veith, I. Ibid p.95 7 Matsumoto, K., Five Elements and Ten Stems, Paragon Pub., Higganum, CT., 1987, p. 2. 8 Porkert, M., The Theoretical Foundations of Chinese Medicine, M.I.T. Press, Cambridge, MA, 1974, p. 43-53. 9 Eckman, P., In the Footsteps of the Yellow Emperor, Cypress Books, San Francisco, 1996.. 10 Unsculd, Ibid, p. 99.

Ayurveda Cuál es tu Dosha ? La Medicina ayurvédica se basa en el conocimiento del tipo corporal o Dosha de cada persona para personalizar su alimentación o tratamiento. Las tres energías del cuerpo (vata, pitta y kapha) se desequilibran con una dieta inadecuada, un mal ambiente, el estrés, los traumas, las lesiones, causando una mala salud.

El tipo constitucional mente-cuerpo de una persona puede ser uno de los siguientes: • • • • • • •

Vatta Pitta Kapha Vata-Pitta (Pitta-Vata) Vata Kapha (Kapha-Vata) Pitta-Kapha (Kapha-Ptta) Vata-Pitta-Kapha

Vata corresponde al aire, y se asocia a personas de constitución delgada, carácter despierto e inquieto y sueño ligero. Un visionario nato, vive la vida a paso acelerado, con rápidos cambios de humor. En sus mejores momentos son ingeniosos y ocurrentes, y pueden conseguir lo que se propongan. - Enfermedades asociadas a predominancia de Vata: sistema nervioso, artritis, migraña, desórdenes digestivos, problemas emocionales.

- Sensibilidad al viento, al frío, a la sequedad. - Apetito: variado, dias con mucho apetito, otros inapetentes. Digestión difícil. - Complexión: estatura mas alta o baja que el promedio. Delgado pero fuerte. - Peso: bajo o peso variable. - Cara: larga, delgada, pequeña, con tendencia a envejecer prematuramente. - Ojos: pequeños. - Brazos: muy largos o muy cortos en relación con el resto del cuerpo. - Piernas delgadas, largas o cortas en relacion con el resto del cuerpo. - Sed: escasa. - Tórax: estrecho - Uñas quebradizas -Sexualidad: Interés sexual variable, fantasía sexual activa Pitta se corresponde al fuego y al agua, e individuos de complexión media, temperamento enérgico, mente afilada, humor variable y apasionado y sueño tranquilo. Dinámicos y apasionados, siempre dejan huella. Además, disfruta llevando el mando. - Enfermedades asociadas a predominancia de Pitta: fiebres, infecciones, inflamaciones, ulceras, urticaria. - Sensibilidad al calor y al fuego, agravada cuando hace mucho calor. - Apetito: mucho apetito, irritabilidad cuando no se como a la hora acostumbrada. - Complexión: estatura media; estructura corporal medianamente desarrollada. - Peso: moderado, con buen tono muscular. - Cara: formas angulosas, afiladas, agudas. - Ojos: tamaño medio, irritables, sensibles a la luz. - Brazos: medios. - Piernas tamaño medio; fuertes. - Sed: sedientos. - Tórax: moderado - Uñas suaves -Sexualidad: Interés e impulso sexual alto Kapha se asocian a la tierra y a las personas de constitución fuerte, buen apetito, sueño profundo y carácter estable y cariñoso. Es el más leal y estable de los tres doshas, lo que le convierte en el compañero perfecto, que nunca pierde la calma: el peligro es que puede degenerar en pereza y pasividad. - Enfermedades asociadas a predominancia de Kapha: problemas respiratorios, retención de agua, bloqueos, depresión. - Sensibilidad al frío y la niebla; te gusta el sol. - Apetito: apetito consistente, metabolismo lento. Comes de mas cuando estás deprimido o ansioso. - Complexión: fuerte, vigoroso, robusto, corpulento. - Peso: pesado, firme, en algunos casos obeso.

- Cara: redonda, suaves contornos. - Ojos: grandes y prominentes. - Brazos: robustos y bien desarrollados. - Piernas: robustas y largas. - Sed: moderada. - Tórax: ancho - Uñas fuertes -Sexualidad: Interés e impulso sexual constante

Los seres humanos tienen características de los tres doshas. Se debe buscar un equilibrio, ya que cada dosha tiene sus puntos débiles y fortalezas. El tema es cuando hay una predominancia de uno de ellos, tambien predominan sus puntos fuertes y sus puntos débiles.

Los doshas pueden ser conocidos tomándole el pulso a la persona, o haciéndo el siguiente test. Sin embargo, la predominancia de doshas puede cambiar de hora a hora (y de Test a Test) y según día o época del año.

Para conocer tu dosha responde a las siguientes preguntas:

VATA Cuerpo delgado, mente rápida y cambiante. Modelos vivaces. Impresionan por lo imprevisibles que suelen ser. Si responden a presiones se vuelven irritables y ansiosos Nivel de intensidad de menor mayor 1 Haces tus actividades con prisa? (1= poca prisa 6=mucha prisa) No sirvo para memorizar y recordar (1=memorizo mucho 6=no memorizo) Soy entusiasta y vivaz (1=poco entusiasta 6=muy entusiasta) Soy delgado, me cuesta engordar (1=no soy delgado 6=soy muy delgado) Suelo ser rápido para aprender (1=aprendo lento 6=aprendo muy rápido) Camino ligero y rápido (1=camino lento 6=camino muy rápido) Tengo dificultades en tomar decisiones (1=soy muy decidido 6=soy muy indeciso) Tengo gases o constipación con facilidad (1=pocos gases 6=muchos gases) Tengo las manos y pies fríos (1=manos y pies calidos 6=manos y pies muy

2

3

4

5

6

frios) Soy ansioso y me preocupo fácilmente (1= soy tranquilo 6=soy ansioso) Tolero menos el frío que los demás (1=tolero el frío 6=no tolero el frío) Hablo con rapidez, me consideran parlanchín (1=soy callado 6=soy de mucho hablar) Cambio de humor con facilidad, soy emotivo (1=no cambio de humor 6=soy muy emotivo) Me cuesta conciliar el sueño o dormir profundamente (1=duermo bien 6=duermo mal) Mi piel es seca, especialmente en invierno (1=mi piel es normal 6=tengo piel seca) Mi mente es activa, inquieta e imaginativa (1=mente tranquila 6=mente muy activa) Mis movimientos son rápidos y activos, mi energía tiende a surgir como arranques (1=soy tranquilo 6= soy enérgico) Soy fácilmente excitable (1=soy poco reactivo 6=soy muy excitable) Si de mi depende, mis hábitos de comida y descanso tienden a ser irregulares (1=como con puntualidad 6=como cuando me acuerdo o tengo mucho hambre no importa la hora) Aprendo y olvido con rapidez (1=aprendo lentamente 6=aprendo rápido y olvido pronto)

PITTA Cuerpo medio, mente ordenada y decidida. Actitud enérgica. Impresionan por su intensidad. Bajo presión son coléricos y abruptos. 1 2 3 4 5 Me considero muy eficiente (1=soy un desastre 6=soy un perfeccionista) En mis actividades soy muy exacto y ordenado (1=soy desordenado 6=soy ordenado) Soy de carácter firme y tengo una actitud enérgica (1=soy flexible 6=soy enérgico) Me incomodo y fatigo más que otros cuando hace calor (1=el calor no me molesta 6=el calor me trastorna) Tiendo a transpirar con facilidad (1=no transpiro 6=transpiro mucho) Me irrito o enojo con facilidad aunque no siempre lo demuestre (1=no me enojo 6=me enojo mucho) Si me salteo o retraso una comida me siento incómodo (1=como cuando me acuerdo 6=si no como a horario sufro mucho) Una o más de éstas características corresponden a mi cabello prematuramente: cano o calvo fino, suave, lacio, rubio, pelirrojo o muy claro (1=ninguna o pocas de las caracteristicas 6=muchas o todas las características) Tengo buen apetito, si lo deseo puedo comer en cantidad (1=como poco 6=soy voraz)

6

Mucha gente me considera terco (1=soy influenciable 6=soy muy terco) Soy regular en mi comportamiento intestinal, suelo tener más diarrea que constipación (1=soy muy irregular 6=soy muy regular y a veces tengo diarreas) Me impaciento con mucha facilidad (1=soy tranquilo 6=pierdo la calma fácilmente) Tiendo a ser perfeccionista en cuanto a detalles (1=soy impreciso 6=soy perfeccionista) Me enojo con facilidad pero olvido pronto (1=soy rencoroso 6=me enojo facil y olvido pronto) Me gustan alimentos fríos como helados o bebidas frías (1=me gusta poco lo frio 6=me encantan los helados y bebidas muy frías) Si un ambiente es caluroso lo noto más fácilmente que si está frío (1=me gusta el calor 6=el calor me fastidia rapidamente) No tolero comidas demasiado calientes y condimentadas (1=me gusta comer caliente y picante 6=no tolero las comidas calientes y/o picantes) No tolero fácilmente a quienes disienten conmigo (1=soy flexible 6=son intolerante) Disfruto de los desafíos y cuando deseo algo soy muy decidido para conseguirlo (1=soy conservador 6=soy arriesgado) Tiendo a ser muy crítico con los otros y conmigo mismo (1=no me importa nada 6=soy muy crítico)

KAPHA Cuerpo pesado. mente serena y estable. Actitud despreocupada. Impresionan por lo relajados que son. Bajo presión se vuelven mohinos y silenciosos. 1 Mi tendencia natural es hacer cosas lenta y relajadamente (1=soy super rápido 6=soy tranquilo para hacer las cosas) Aumento de peso con facilidad, me cuesta adelgazar (1=me cuesta engordar 6=me cuesta adelgazar) Tengo temperamento placido y sereno, no me altero fácilmente (1=soy inquieto 6=soy sereno) Puedo saltearme comidas sin malestar (1=como a horario siempre 6=puedo saltearme comidas) Tiendo a tener moco, flema, catarro, asma (1=no tengo catarro casi nunca 6=tengo catarro fácilmente) Debo dormir al menos 8 horas para estar bien (1=puedo dormir poco 6=tengo que dormir al menos 8 hs) Duermo muy profundamente (1=duermo liviano 6=duermo profundamente) Soy sereno y difícil de hacer enojar (1=soy irritable 6=soy sereno) No aprendo fácilmente, pero tengo larga memoria y retención (1=olvido

2

3

4

5

6

facilmente 6=Aprendo con dificultad pero tengo buena memoria) Tiendo a engordar, acumulo grasa fácilmente (1=Soy de tendencia a ser delgado 6=engordo facilmente) Me molesta el tiempo fresco y húmedo (1=el clima frío y humedo no me afecta 6=me molesta el clima frio y humedo) Mi pelo es grueso oscuro y ondeado (1=tengo cabello fino y lacio 6=tengo cabello grueso oscuro y ondulado) Tengo piel suave y algo pálida (1=mi piel es aspera y oscura 6=mi piel es suave y clara) Mi cuerpo es grande y sólido (1=soy de cuerpo pequeño 6=mi cuerpo es grande) Soy sereno, dulce, afectuoso y con tendencia a perdonar (1=no perdono 6=soy cariñoso y perdono facilmente) Tengo digestión lenta, me siento pesado luego de comer (1=digiero rapido 6=mis digestiones son lentas) Tengo buen vigor y resistencia física, mi rendimiento es parejo (1=me canso facil 6=soy muy resistente) Generalmente camino a paso lento y medido (1=soy muy arrebatado para caminar 6=soy de andar armonioso) Tiendo a dormir demasiado, tengo aturdimiento al despertar, soy lento para arrancar en la mañana (1=duermo poco 6=duermo mucho y me levanto con dificultad) como con lentitud, soy lento y metódico en mis actos (1=como rápido 6=como lentamente) Sexo Pais Nombre y Apellido email

Fuentes

The Principal Points The first principal point is also a point used for treating deafness. It is located two finger-widths below the edge of the skull, on the midline. The second point is on the tip of the mandible behind the auricle of the ear.

Deafness

BECAUSE SOUND, LIKE all sensations, is perceived by the brain, deafness can be caused by anything that interferes with the process of sound traveling from the outside world to those portions of the brain specifically designed to receive it. We should therefore take a look at just what this path consists of, and look at those obstacles that can occur along its course. When we talk, it is always in terms of one ear. However anatomists make a distinction between three sections of the ear, and the auditory nerve: • The outer ear, which extends from the outer edge of the ear to the membrane of the tympanum or eardrum • The middle ear or barrel of the ear (tympanic cavity), in which are found the little bones that transmit sounds • The inner ear, which contains the centers that register sound and also the centers of balance • Finally, the nerve that extends from the ear—the auditory nerve that conducts these sensations to the brain Some obstacles to hearing occur in the outer ear, when the ear canal is blocked by a foreign object. This might be a small thing that a young child has inserted into his ear, for example, or even earwax, which in adults and children can harden and obstruct the ear canals. I have even seen a small spider and its web in this location!

The ear Two major problems can occur in the middle ear: otitis media (inflammation) and otospongiosis. Sometimes inflammation of the middle ear will cause an acute earache whose onset is dramatically accompanied by pain and fever. On the other hand, there are often small ear inflammations that develop without much fanfare. The most common sign of these is the secretion of a sticky viscous fluid from the ears. Serous earaches are a veritable “liquid” cork that deadens sound. If they develop unchecked, these kinds of ear inflammations will cause the eardrum to shrivel and eventually retract, which is a major cause of deafness. Otospongiosis, on the other hand, is a malady that afflicts the tiny ossicles that transmit sound. Despite their minuscule size, these ossicles are connected to each other by actual joints. Sometimes one of these articulations will become blocked and two bones will knit together, preventing sounds from being transmitted in their full range and subtlety.

The Ossicles: 1. Hammer (malleus) 2. Anvil (incus) 3. Stirrup (stape) 4. Round window 5. Eardrum (tympanic membrane)

Detail of the anvil-stirrup (incus-stape) joint. Otospongiosis occurs when this articulation knits together. The operation to correct this condition consists of inserting a plastic ring between the two bones. As different as these two disorders are from each other, the causes of hearing loss and deafness we have just discussed are both related to transmission; they involve a blockage affecting the transmission of sounds. On the other hand, hearing loss that is caused by an attack upon the auditory nerve or the organs of the inner ear is referred to as hearing loss via perception: the illness affects the perception of sound. This kind of hearing loss can be the result of microbial infections, virus attacks, or small hemorrhages. It can also be caused by a malformation or deterioration of the auditory nerve. This is often a consequence of growing old (and why the elderly often become “hard of hearing”). But there are hereditary forms that strike the very young. Finally, deafness can be a consequence of birth—the result of a malformation or infection suffered by the mother during her pregnancy. STANDARD TREATMENT Earwax can be extracted by using a water jet (though never, never any metal object!), but the illnesses of the middle ear—inflammations, and shrinkage of the eardrum—are the specialty of the surgeon. In our lifetime we have witnessed the birth of a wonderful surgery that treats otospongiosis using a microscope. Treatment for afflictions of the inner ear, on the other hand, are strictly of a medical nature. The subtle hearing loss connected to circulatory disorders represents a real emergency situation that calls for the rapid use of vessel dilators. But when the auditory nerve is damaged, there is nothing to do but use hearing aids. While these have become increasingly smaller and more effective, they can never truly replace the natural organ itself. ACUPOINT TREATMENT Here is an area where there was no expectation for results from acupoint therapy. However—and this is one of the major discoveries of contemporary acupuncture— it is surprisingly effective, not upon the superficial hearing loss caused by problems with transmission, but on the much more serious forms of hearing loss, those of perception. A Chinese doctor named Tchao Pou yi was able to successfully restore hearing to deaf-mute children simply by stimulating a specific point on a daily basis. It is time that we in the West really considered this miraculous point (as well as all the others). TECHNIQUES TO USE The deafness point is one that is treated in China with very deep stimulation using a long needle, to which an electrical current is often added. This is the treatment

given to deaf-mutes. But we are now able to use electrical stimulation through the skin, which can be done without needles. As deafness is a chronic affliction, it is necessary to stimulate the appropriate points regularly—several times a day for several minutes at a time, in order to improve or stabilize the hearing.

The Principal Points The first principal point—a point that is famous in China for its potent effects in the treatment of deaf-mutes—is located on the nape of the neck, two fingerwidths below the edge of the skull on the median line.

1. Edge of the skull 2. Puncture point The second point is at the tip of the mastoid bone just behind the ear.

The Secondary Points The first of these points is situated directly in front of the earlobe. The mouth has to be open in order to find it.

The second point is beneath the jaw, halfway between its two corners.

TINNITUS DESCRIBES A chronic ringing in the ear, or any of those persistent noises perceived by the ears that have no objective reality. The person suffering from it may hear what sounds like metallic noises, explosions, or running water. But most often it is a ringing or whistling sound similar to the noise of a teapot boiling on the stove. The noise can be continuous or intermittent, in the latter case often recurring at night. It can be accompanied by some loss of hearing and dizziness. In any event, for those who suffer from it, it can be an extreme annoyance and sometimes a social disability. The ringing noises can appear suddenly, following directly after an attack of dizziness or exposure to a very loud noise. Sometimes, to the contrary, an abnormal noise gradually settles in and the patient cannot specify the time when his or her problem started. CAUSES The causes of tinnitus are unknown, and this annoying irritant still poses a difficult question for medicine. What is known is that tinnitus involves an irritation of the auditory nerve, but this irritation can occur among the nerve threads themselves or in the fluid areas of the ear: the labyrinth and semicircular canals. Affliction by a virus is often cited as a cause, as is congestion of the nerve or a small clot in the arteries that feed it. Sometimes acute or repeated sonorous traumas can cause tinnitus, for example in workers whose jobs subject to them to loud noises—like jackhammer operators. Unfortunately, once tinnitus has developed, it rarely subsides. Generally, the tinnitus sounds remain depressingly identical and last for an entire lifetime.

Sometimes they get worse, and render life untenable for the individual suffering from them. STANDARD TREATMENT This is an easy treatment to sum up: there is no treatment. This is not for lack of trying. Sufferers have tried all kinds of products from blood dilators to products that are reputed to have an effect on the nerves. But to tell the truth, nothing yet has been found that works. ACUPOINT TREATMENT Acupoint therapy is all the more valuable as it often obtains very good results, though not in every case. When it’s successful, such therapy can reduce or even eliminate the abnormal noises. It is therefore an excellent idea to stimulate the specific points systematically; even if they don’t improve the condition, this therapy is harmless and offers no danger. TECHNIQUES TO USE Electrical stimulation is particularly helpful for treating tinnitus. The device should be pressed steadily onto the skin. As this is a chronic affliction, it is helpful to repeat the stimulations for several minutes at a time, two or three times a day. I cannot emphasize too much how greatly electrical stimulation is indicated in this case.

The Principal Points The first principal point is also a point used for treating deafness. It is located two finger-widths below the edge of the skull, on the midline. The second point is on the tip of the mandible behind the auricle of the ear.

The Secondary Points The first is on the top of the foot, between the big toe and its neighbor; the second is behind the inside of the ankle, just above the heel bone.

Las células madre, eficaces para combatir el cáncer Los avances en cuanto al estudio de células madre se refiere siguen mejorando las investi gaciones para combatir el cáncer. En esta oca sión, las indagaciones del Grupo de Medicina Regenerativa del Instituto de Investigación del Hospital 12 de Octubre, han llevado a cabo una investigación en la que se demuestra que las células madre mesenquima les de la placenta se tornan en hepatocitos (células de hígado). De este modo, se acentúa la po sibilidad de restaurar este órgano, con eficacia, si está dañado. Este trabajo científico, que se ha divulgado a través de la revista «Cytotherapy», de la So ciedad Internacional de Terapia Celular, aclara que las células madre mesenquimales de la placenta -tejido del que derivan gran parte de los órganos- cultiva das «in vitro» en un medio que contiene pro teínas presentes de forma natural en el hígado, pueden mudarse en hepatocitos y formar una estructura hepatosfera parecido a un pequeño hígado de apenas medio centímetro de grosor

Esta hepatosfera muestra la actividad pro pia del órgano, ya que produce albúmina, una proteína que permite la distribución correcta de los líquidos corporales en el cuerpo humano. Se trata d e la primera investigación que pone de manifiesto la formación de estructuras biológicas capaces de desarrollar una función hepática a partir de células ma dre de la placenta adulta. Otra parte de la investiga ción subraya que si las células

madre mesenquimales de la placenta se cultivan con ele mentos presentes en un hígado dañado, también se cambian en hepatocitos y pueden ser rentables en un futuro para su uso en lesiones hepáticas. En otro estudio de estos investigadores, difundido en la revista científica «Cáncer Gene Therapy», se explica el uso de células madre mesenquimales de la placenta en cáncer de mama, demostrando que ralentiza el desarrollo del tumor.