Thai Massage Testomonial - Edinburgh Exchange group UK

Thai massage - Energy Lines of the Leg

This a detailed description of  Thai Massage Training - Beginners Thai Massage - how to do Energy Lines also called Nadi or Meridians inside of the leg.


more information on Basic Thai Massage Training you can find on www.namasteholisticschool.com web page

Benefitial Yoga Poses To Help Cervical Spine & Neck Issues

One of the most common problems my yoga students complain about is chronic pain around the shoulder blades and in the upper back and neck. This kind of pain plagues those of us who work with our arms extended in front of us, whether we’re typing on the computer, cooking, carrying children, lifting heavy objects, or washing dishes. Let’s face it: that includes just about all of us. Because these activities are especially demanding on the arms, shoulders, and upper back, it’s not surprising that back pain is so widespread, even among the most dedicated yoga students.
Upper back pain commonly stems from the tendency to slump in the spine and round the shoulders. Slumping causes the shoulder blades to slide away from the spine, chronically overstretching and weakening the muscles around them. Eventually these muscles harden into tough bands to protect themselves from this constant strain. As they tire, these weakened fibrous muscles go into spasm, creating hot, persistent pains along the edges of the shoulder blades and the sides of the neck.
Common shoulder stretches reduce the upper back pain only marginally, and some can even make the problem worse. That’s because stretching often focuses on the pain without addressing its deeper causes. The cause of the slumping, paradoxically, lies in the front of the body, deep within the shoulder area of the upper chest. Tightness in the upper chest muscles pulls the shoulders forward and down, while rotating the upper arms inward. By releasing the tension in these muscles, we can undo the most persistent cause of chronic upper back pain.

Purvottanasana (upward-facing plank) is a posture that stretches the brachialis (inner arm muscles) as well as the chest. To begin, sit on the floor with your knees bent and your feet a comfortable distance in front of you. Place your hands on the floor 12 to 16 inches behind you, wider than your hips and (ideally) with your fingers pointing forward. (If you feel wrist pain in this position, place a support such as a folded towel under the heels of your hands or turn your hands outward.) Bend your elbows slightly, and, as you exhale, soften your chest downward, bowing your head. As you inhale, draw your shoulders back, keeping your elbows bent and your upper arms parallel. Lift and open your upper chest, feeling the stretch just below the lines of your collarbones. Keep your hips on the floor.

Yoga Nidra Record

As I have started teaching again now this time in Thailand i have recorded my Yoga-Nidra meditation again.Evryone welcome to download it.and distribute it for free and only personal use.
Namaste

Embed Music - Download Audio - Yoga-Nidra_www.robertnamaste...

Normal Sex and tantric Sex

What's the difference between Normal sex & Tantric sex ?
Osho: Your sex act and the tantric sex act are basically different. Your sex act is to relieve; it is just like sneezing out a good sneeze. The energy is thrown out and you are unburdened. It is destructive, it is not creative. It is good -- therapeutic. It helps you to be relaxed, but nothing more. The tantric sex act is basically, diametrically opposite and different. It is not to relieve, it is not to throw energy out. It is to remain in the act without ejaculation, without throwing energy out; to remain in the act merged -- just at the beginning part of the act, not the end part.

This changes the quality; the complete quality is different then. Try to understand two things. There are two types of climaxes, two types of orgasm. One type of orgasm is known. You reach to a peak of excitement, then you cannot go further: the end has come. The excitement reaches to a point where it becomes non-voluntary. Theenergy jumps into you and goes out. You are relieved of it, unburdened. The load is thrown; you can relax and sleep. You are using it like a tranquilizer.

It is a natural tranquilizer: a good sleep will follow -- if your mind is not burdened by religion. Otherwise even the tranquilizer is destroyed. If your mind is not burdened by religion, only then can sex be a tranquilizing thing. If you feel guilt, even your sleep will be disturbed. You will feel depression, you will start condemning yourself and you will begin to take oaths that now you won't indulge anymore. Then your sleep will become a nightmare afterwards.

If you are a natural being not too much burdened by religion and morality, only then can sex be used as a tranquilizer. This is one type of orgasm -- coming to the peak of excitement. Tantra is centered on another type of orgasm. If we call the first kind a peak orgasm, you can call the tantric orgasm a valley orgasm. In it you are not coming to the peak of excitement, but to the very deepest valley of relaxation. Excitement has to be used for both in the beginning. That is why I say that in the beginning both are the same, but the ends are totally different.

Excitement has to be used for both: either you are going toward the peak of excitement or to the valley of relaxation

For the first, excitement has to be intense -- more and more intense. You have to grow in it; you have to help it to grow towards the peak. In the second, excitement is just a beginning. And once the man has entered, both lover and beloved can relax. No movement is needed. They can relax in a loving embrace.

When the man feels or the woman feels that the erection is going to be lost, only then is a little movement and excitement required. But then again relax. You can prolong this deep embrace for hours with no ejaculation, and then both can fall into deep sleep together. This -- THIS -- is a valley orgasm. Both are relaxed, and they meet as two relaxed beings. In the ordinary sexual orgasm you meet as two excited beings -- tense, full of excitement, trying to unburden yourselves. The ordinary sexual orgasm looks like madness; the tantric orgasm is a deep, relaxing meditation.

You may not be aware of it, but this is a fact of biology, of bio-energy, that man and woman are opposite forces. Negative-positive, yin-yang, or whatsoever you call them, they are challenging to each other. And when they both meet in a deep relaxation, they revitalize each other. They both revitalize each other, they both become generators, they both feel livelier, they both become radiant with new energy, and nothing is lost. Just by meeting with the opposite pole energy is renewed

The tantric love act can be done as much as you like. The ordinary sex act cannot be done as much as you like because you are losing energy in it, and your body will have to wait to regain it. And when you regain it, you will only lose it again. This looks absurd. The whole life is spent in gaining and losing, regaining and losing: it is just like an obsession. The second thing to be remembered: you may or may not have observed that when you look at animals you can never see them enjoying sex. In intercourse, they are not enjoying themselves.

Look at baboons, monkeys, dogs or any kind of animals. In their sex act you cannot see that they are feeling blissful or enjoying it -- you cannot! It seems to be just a mechanical act, a natural force pushing them towards it. If you have seen monkeys in intercourse, after the intercourse they will separate. Look at their faces: there is no ecstasy in them, it is as if nothing has happened. When the energy forces itself, when the energy is too much, they throw it. The ordinary sex act is just like this, but moralists have been saying quite the contrary.

They say, "Do not indulge, do not `enjoy'." They say, "This is as animals do." This is wrong! Animals never enjoy; only man can enjoy. And the deeper you can enjoy, the higher is the kind of humanity that is born. And if your sex act can become meditative, ecstatic, the highest is touched. But remember tantra: it is a valley orgasm, it is not a peak experience. It is a valley experience!

In the West, Abraham Maslow has made this term "peak experience" very famous. You go into excitement towards the peak, and then you fall. That is why, after every sex act, you feel a fall. And it is natural: you are falling from a peak. You will never feel that after a tantric sex experience. Then you are not falling. You cannot fall any further because you have been in the valley. Rather, you are rising.

When you come back after a tantric sex act, you have risen, not fallen.You feel filled with energy, more vital, more alive, radiant. And that ecstasy will last for hours, even for days. It depends on how deeply you were in it. If you move into it, sooner or later you will realize that ejaculation is wastage of energy. No need of it -- unless you need children. And with a tantric sex experience, you will feel a deep relaxation the whole day.

One tantric sex experience, and even for days you will feel relaxed -- at ease, at home, non-violent, nonangry, non-depressed. And this type of person is never a danger to others. If he can, he will help others to be happy. If he cannot, at least he will not make anyone unhappy. Only tantra can create a new man, and this man who can know timelessness, egolessness and deep non-duality with existence will grow


Osho

Antahkarana - Ancient Symbol of Healing

The Antahkarana is an ancient healing and meditation symbol that has been used in Tibet and China for thousands of years.
Alice Bailey and several authors of Tibetan philosophy have some knowledge of the Antahkarana which you can find in a number of books. They describe the Antahkarana as a part of spiritual anatomy. It is the connection between the physical brain and the Higher Self. It is this connection that must heal and develop if we are to grow spiritually. The Antahkarana symbol depicted and described here represents this connection and activates it whenever you are in its presence.

The science of Radionics indicates that lines drawn on paper create a psychic effect on the space surrounding the drawing and will influence the human aura and chakras in various ways depending on the pattern created. This validates the age-old practice of yantra meditation which makes use of visual images to purify and evolve the consciousness.

Antakarana is a powerful symbol and simply by having it in your presence, it will create a positive affect on the chakras and aura. When doing healing work, it focuses and deepens the actions of the healing energies involved. When meditating with the symbol on your person or close by, it automatically creates what the Taoists call the great microcosmic orbit wherein spiritual energies travel up the spine, over the crown chakra, then down through the front of the body to the root chakra and back up again continuously moving around and around. This action balances the chakras and prevents too much energy building up in one or more chakras.

The Anthakarana symbol will also neutralize negative energy that has collected in objects such as jewelry or crystals simply by placing the object between two symbols. In addition, it will enhance all healing work including Reiki, Mahikari, Jin Shin, Polarity Therapy, Chiropractic, Hypnotherapy, and Past Life Regression. These positive effects have been confirmed over and over by the improved results noted by those using the symbol and by clairvoyent observation by those trained in sensing changes in the aura and chakras.

This symbol is multi-dimensional. From one perspective it appears to be two dimensional, being made-up of three sevens on a flat surface. The three sevens represent the seven chakras, the seven colors and the seven tones of the musical scale. These three sevens are mentioned in the book of Revelations as the seven candle sticks, the seven trumpets and the seven seals.

From another perspective this symbol appears as a three dimensional cube. Its energy moves up from two to three dimensions that can be seen and continues up through unseen dimensions all the way to the highest dimension - the dimension of the Higher-Self.

The Tibetan meditation practice that used the Antahkarana took place in a room lit with candles. In the middle of the room was a large earthenware vessel shaped in an oval which symbolized the cosmic egg of the universe. The vessel was filled with several inches of water and in the middle was a stool. On the seat of the stool, inlaid in silver was the Antahkarana Symbol. One wall was covered with copper that was polished to a mirror finish. Tapestries which displayed Reiki symbols were hung on the opposite wall. A Tibetan Lama meditator would sit on the stool and gaze steadily at the image of the Reiki symbol reflected in the polished copper mirror. This yantra meditation would create one-pointedness in the mind of the meditator, uniting the consciousness with the transcendental energies of the Reiki Symbol while the Antahkarana Symbol on the stool would focus the energies generated and cause them to evenly flow through all the chakras and to connect with Earth.

It is clear that the Tibetans did not originate the symbol and there is no written record as to its true origin.* However, through clairvoyent perception the symbol was first given to the people of Earth during Lemurian times over 100,000 years ago. This was the same time Reiki was first brought to Earth by the Holy Spirit. The Antahkarana was created by a counsel of Ascended Masters who are watching over the evolution of the Galaxy. They saw that the people of Earth were in trouble and needed help in re-establishing their connection with the Higher Self. They created the symbol and using a decree, imbued it with its own consciousness. Now anyone who uses it will have the connection between the physical brain and the Higher Self strengthened. It is the Higher Self that creates and guides the benefits of the symbol and that is why it can never be used for harm. 



The Ancient Healing Symbols of Antahkarana were used in Tibetan healing temples. They can strengthen Reiki energy and provide specific kinds of healing. They are believed to enhance meditation and all forms of prayer or spiritual practice.


 

Male Antahkarana creates a penetrating focus of healing energy.Aligns chakras and promotes centering.

 

Female Antahkarana creates greater receptivity to healing and generates gentle but potent healing energies.

 

Cosmic Cross Antahkarana - maintains sacred space. Helps higher Reiki guides to work more effectively.

Multiple Antahkarana breaks up blocks, good for headaches, backaches or any energy blockage. 

Yoga Phylosophy - 5 Yamas

1. Non-Harming (Ahimsa)

In Sanskrit the prefix A means “not,” while himsa means “harming, injuring, killing, or doing violence.”   Ahimsa, the first of the yamas and the highest ranking among them, is the practice of non-harming or non-violence. This is the key, the sages tell us, to maintaining both harmonious relationships in the world and a tranquil inner life.

At a deeper level, ahimsa is less a conscious process than a natural consequence of yoga practice. As our journey unfolds, it leads to awareness of the peaceful and enduring core that is our true nature; the desire to prevent harm is a spontaneous expression of that awareness. We begin to realize that the inner self in others is identical to our own inner self, and we wish no harm to come to any being.

Try to practise being more kind, accepting, and forgiving of yourself and others. According to the sages, when ahimsa is fully embraced, an inner confidence emerges that is deep seated and surprisingly powerful.

2. Truthfulness (Satya)

The word sat, in Sanskrit, means “that which exists, that which is.” Satya, in turn, means “truthfulness”—seeing and reporting things as they are rather than the way we would like them to be.

To practice Inwardly learn to recognize the cascade of fears and other negative emotions that prompt you to twist reality. Once you have understood and processed these fears, your thoughts, speech, and actions can be realigned with the truth, even as you look more deeply into your needs and desires. Outwardly, refrain from telling lies and speak with kindness, compassion, and clarity.


3. Non-Stealing (Asteya)

The word steya means “stealing.” When it is combined with the prefix a, it yields the third yama, asteya: non-stealing. We are most likely to associate stealing with tangible objects, but intangibles, such as information and emotional favors, are more likely to be the objects stolen in our world.

Try to practice to observe the urge to steal that arises from a sense of unhappiness, incompleteness, and envy, the solution is to practice giving any chance you get. Give food; give money; give time. Since wealth is ultimately a state of mind, you will feel increasingly wealthy; and through selfless giving, your sense of inner wealth may bring you outer wealth.The practice of non-possessiveness helps us to examine our assumptions and guides us back to healthy relationships with others.

4. Moderating the Senses (Brahmacharya)

The literal translation of brahmacharya is “walking in God-consciousness.” Practically speaking, this means that brahmacharya turns the mind inward, balancing and supervising the senses, and leads to freedom from dependencies and cravings. And the sages tell us that when the mind is freed from domination by the senses, sensual pleasures are replaced by inner joy.

Practice by making wise choices about the books and magazines you read, the movies you see, and the company you keep will help you conserve energy and keep your mind focused and dynamic. Being moderate in all sensual activities so that you don’t dwell on them, staying committed and faithful to one partner in a relationship that is mutually supportive—this is the middle path of brahmacharya.

5. Non-Possessiveness (Aparigraha)

Graha means “to grasp” and pari means “things”: aparigraha means “not grasping things,” or non-possessiveness. It helps us achieve a balanced relationship with the things that we each call “mine.”
A yogic way is to say, “All the things of the world are yours to use, but not to own.” That is the essence of aparigraha. Whenever we become possessive, we are in turn possessed, anxiously holding onto our things and grasping for more. But when we make good use of the possessions that come to us and enjoy them without becoming emotionally dependent on them, then they neither wield power over us nor lead to false identities and expectations.

To practice examine your own tendencies toward possessiveness. Do you take better care of an object in your possession than one belonging to someone else? Do you acquire more of something than you can use? Do you depend too much on others, give more in a relationship than is healthy for you, replace mutual give-and-take with the need for tight-fisted control, or attempt to increase your self-esteem by gaining someone else’s love?  The practice of non-possessiveness helps us to examine our assumptions and guides us back to healthy relationships with others.