Six Healing Sounds of Chinese Medicine

Sun Si Miao was most probably a Taoist Monk who lived circa. 690 A.D. in the Tang Dynasty. A man of many talents, he was responsible for the invention of gun powder, which is considered as one of the four greatest inventions of ancient China. The other three are the compass, paper, and typeprint to speed the produciton of books. He also organized a method of sound therapy. Although the Chinese people had been using sound as a tool for healing for many thousands of years, Sun distilled the core of the art into six healing sounds, and created a system for using them.

Sound therapy is a form of vibrational medicine and a health practice. The vibration stems from sounds created by different positions of the mouth and tongue. These various sounds affect different parts of the body, organs, and meridians. The sounds are also related to the seasons. Sun was the first to record these different sound-body-season combinations.

The following will give an overview of the six healing sounds and an approximation of what they sound like. If the reader is interested in practicing this art, it would be best to have someone who knows, personally demonstrate the sounds.

1. Su - Sounds like “shhh”
Season - Spring
Organ - Liver (also relates to the eyes)
2. He - Sounds like “huh”
Season - Summer
Organ - Heart and Circulatory System
(Also relates to tongue)
3. Hu - Sounds like “who”
Season - Occurs between all seasons
Organ - Spleen and systems of digestion
4. SI - Sounds like “ssss”
Season - Fall
Organ - Lung and Respiritory System
(Also Relates to the nose)
5. Chui - Sounds like “chewee”
Season - Winter
Organ - Kidney and Systems of Elimination and Hormones
(Also relates to the ears)
6. Xi - Sounds like “ssea”
Season - Occurs between all seasons
Organ - Triple Burner System - For absorbing energy from food

To use the system effectively, practice Wu Chi first and then the healing sounds. Repeat the first sound six times and then go on to the next and repeat it six times. Do this for all the sounds. For additional benefit, repeat the one sound that refers to the current season six more times at the end of the set. It is important to follow the exact order of the sounds as they are listed here. When first learning the sounds, it will be necessary to whisper the sounds, to insure correct mouth/tongue placement. Once the placement is correct, the sounds are created with just the breath - no audible sound is heard. This practice can be used for a particular health issue, but may also be used to maintain good health.

Source:

THE MULTI-ORGASMIC MAN

Mantak Chia (Taoist Master)

ASANAS: Uttasana – Forward Bend

Uttasana (Forward Bend)

Perhaps one of the most popular Hatha yoga postures, the Uttasana is performed by standing with your feet together, then bowing forward from your hips, letting your head hangs with palms placed on the floor, near the feet.

Benefits:

• Provides a complete stretch to the entire back of body.
• Revitalises the spinal nerves.
• Helps reduce depression, and makes the mind peaceful by calming the nervous system.
• Increases flexibility of the spine, hips, tendons and ligaments of legs.
• Stretches the hamstrings.

Áyurvedic Healing Mantras

Healing sounds balance both the mind and body, as well as the spirit. Practitioners find that imparting Áyurvedic mantras helps heal their clients. Mantras also help balance prána, tejas, and ojas. They help harmonize nerve tissue, and they clear subtle impurities from the nerves and náæís (subtle channels).  These mantras also aid one’s concentration and creative thinking.

Both practitioner and client use the mantras during a session. They empower all actions on a subtle level, infusing the cosmic life force into the healing process. Generally, Váyu doshas mentally repeat mantras, while Pitta and Kapha doshas may also chant them. Kaphas do particularly well with chanting; it is suggested that they do so on a daily basis.

AUM: (long “ahh”, then ‘um’ as in home) Most important, for it represents the Divine word, serving to energize or empower all things and processes. This is why all mantras begin and end with aum. Best for males.

Uses: It clears the mind, opens náæís, and increases ojas. It awakens one’s práòa—or positivity—needed for healing to occur.

RAM: (“a” sounds like the “a” in “calm”)
Uses: Brings Divine protection (light and grace), giving strength, calm, rest, peace; good for mental disorders and high Váyu (e.g., insomnia, bad dreams, nervousness, anxiety, excessive fear, and fright); it strengthens ojas and builds the immune system. 

HUM (hoom):
Uses: It wards off negative influences, which are manifested as diseases, negative emotions, or black magic. Hoom awakens agni and promotes digestive fire. It burns up áma and clears channels; it increases tejas and mental perception, and it is sacred to Shivá as the sound of Divine wrath.

AIM (aym):
Uses: Improves mental concentration, thinking, rational powers, and speech; awakens and increases intelligence, mental and nervous disorders; restoresspeech, communication, control of senses and mind;
is the sacred sound of Saraswati, the Goddess of Wisdom.

SHRIM (shreem):
Uses: Promotes general health, beauty, creativity, prosperity, strengthens rasa (plasma) and shukra (reproductive fluids), and overall health and harmony.

HRIM (hreem):
Uses: Cleanses and purifies, giving energy, joy, and ecstasy. Although it initially causes atonement; it also aids detoxification.

KRIM (kreem):
Uses: Gives capacity for work and action; adds power and efficacy, good for chanting while making  preparations.

KLIM (kleem):
Uses: Gives strength, sexual vitality, control of emotions, increases shukra and ojas.

SHAM: Mantra of peace (or ‘Aum shanti, shanti, shanti’)
Uses: Creates calmness, detachment, contentment; alleviates mental and nervous disorders, stress,  anxiety, disturbed emotions, tremors, shaking, palpitations, and chronic degenerative nervous system  disorders.

SHUM: (pronounced like “shoe” but with a shorter vowel sound)
Uses: Increases vitality, energy, fertility, sexual vigor, mantra for increasing shukra.

SOM: (as in home)
Uses: Increases energy, vitality, joy, delight, creativity, ojas; it strengthens mind, heart, nerves, and is good for rejuvenation and tonification therapies.

MANTRA APPLICATIONS:

For Practitioners:
1. During the session, purify healing room using Aum and Hum.
2. Bring Divine light into room using Aum and Ram.
3. Chant mentally over the client to clear their psychic level using Aum.
4. Energize the healing power of herbs or medicines using Krím or Shrím.

For Clients:
They can make use of these mantras at home to increase healing.
Mental or nervous disorders:
Sham—relieves pain and fever. Hum—restores nerve function and counters paralysis.

Som—rebuilds cerebrospinal fluid

HEALING PROPERTY OF HONEY

Manuka Honey

HISTORICAL USAGE OF HONEY
The ancient Egyptians, Assyrians, Chinese, Greeks, and Romans all used honey, alone and in combination with herbs, to treat wounds. Aristotle (circa 350 BC) wrote of honey being a salve for wounds and sore eyes, and Dioscorides (circa 50 AD) wrote of honey being ‘‘good for sunburn and spots on the face’’ and  ‘for all rotten and hollow ulcers.’’ The usage of honey has continued into present-day folk medicine; for example, it is a traditional therapy for infected leg ulcers in Ghana. In recent times, it has been rediscovered by the medical profession, possibly because the ‘‘antibiotic era’’ is coming to an end as  increasing numbers of bacterial strains develop resistance to antibiotics.

MODERN CLINICAL EVIDENCE
The clinical evidence in support of the effectiveness of honey in wound care has been comprehensively reviewed. This review summarizes the findings of 17 randomized controlled trials involving 1965 participants and 5 clinical trials of other forms involving 97 participants treated with honey. The trials found that honey was more effective than the control treatments, which were mostly conventional  woundcare practices. Only in 1 trial, on burns, was the control treatment, early surgical tangential  incision, found to be more effective than dressing the wounds with honey; this was only in respect of  control of infection. The review also summarizes the findings of 16 trials on 533 wounds on experimental animals; again, honey was found to be more effective than the controls in assisting wound healing. In addition, a large amount of evidence is summarized in the form of case studies that have been reported. Ten publications have reported on multiple cases, totaling 276 cases. There are also 35 reports of single cases.

The authors believe this evidence is far greater than that for modern wound dressings. The promotional  efforts for modern wound dressings, compared with the marketing of honey, may give clinicians the impression that modern dressings offer much more evidence than honey. In fact, the authors suggest that only poor-quality trials exist to support the modern wound dressings used today. Perhaps the most heavily marketed wound dressings are the nanocrystalline silver dressings. Yet, if the PubMed database is  searched for clinical evidence to support their use, it is observed that only a small amount of significant evidence has been published to date. A conclusion reached in a recent systematic review of publications on the use of advanced dressings (hydrocolloids, polyurethane, alginate, dextranomer, polyhydroxyethyl methacrylate, amino acid copolymer, etc) in the treatment of pressure ulcers found that their generalized use in the treatment of pressure ulcers is not supported by quality research evidence.

At present, a general movement toward evidence-based medicine exists. Following this approach,  decisions should be made based on the available evidence. If randomized controlled trials of the highest quality have not been conducted, then it is necessary to consider evidence of a lower quality. It is the authors’ opinion that marketing campaigns should not influence clinical decisions without good clinical  evidence.

Source:

Using Honey to Heal Diabetic Foot Ulcers
P. C. Molan, BSc, PhD, and J. A. Betts, NP, RN, AdDipN, MN(Hons)

Note:

For full article reading search or visit htt://pubmed.com

ASANAS: Siddhasana (The Perfect Posture)

Method:
A) Sit comfortably

B) Place the left heel at the perineum (or anal aperture).

C) Place the right heel directly over the left heel, pressing against the root of the generative organ.

(Traditionally the upper heel would press at the root of the generative organ, at the pubis root).

D) Push the toes and the edge of the right foot between the left thigh and calf muscles.

E) Sit comfortably, steady, with spine erect.

F) Lower the chin towards the collarbone, relaxing the head (today some practice with the head upright and eyes closed).

G) Gaze into the ájñá chakra (third eye). [When the eyes become tired, close them and gaze at the space in front of the eyes.]

H) Place the hands in the ‘Jñyán mudrá’. (The tips of the thumb and index fingers touch, forming a circle with the fingers. The three remaining fingers remain outstretched or uncurled—palms face upward.) This hand position is said to prevent the energy from flowing out of the body via the fingers. Alternatively, one practices the ‘Chin Mudrá’. (Place the tips of the index finger at the root of the thumbs, and place the palms on the knees.)

Siddhásana is the most important of the ásanas. It should always

be practiced as it purifies the 72,000 nadis.

Hatha Yoga Pradipika: Ch. 1; verse 38-9

When perfection is attainable through siddhásana, what is

the use of practicing many other ásanas?

Hatha Yoga Pradípika: Ch. 1; verse 41