Narmada Shivling  - नर्मदा शिवलिंग

It is a smooth ellipsoid stone. Banalinga is also called the Svayambhu Linga: (Sanskrit) "Self-existent mark or sign of God", as it is discovered in nature and not carved or crafted by human hands. 

 The Narmada Shivling are quite strong and the hardness is a 7 on the Mohs scale.

Narmada Stone are Swayambhu Shiva Lingas that have taken shape in the Sacred Narmada River. Sri Shiva Banalingams Blessings at your own home, healing place, meditation space, work place, Business Place, Corporate Houses. Narmada Lingam will bring and maintain peace and harmony. The Narmada Shivling is a most sacred symbol and divine energy tool, Enhanced Positive energy will be invoked in theplace where there is Banalingam of NarmadhaShiv Linga is holy symbol of Lord Shiva that is considered sacred by the devotees of Lord Shiva.'Lingum'in Sanskrit means, 'symbol'. Shiva Linga, therefore means symbol of Lord Shiva and is therefore considered most sacred.

 Why does Love Hurt so much?

Love hurts so much because we allow it to hurt. It's human nature. Getting hurt is a part of life. It's how you handle the hurt or how you allow it to affect you. When two people are in a relationship there are good times and bad times being in a relationship is a great feeling.

Knowing that you have a person that loves you is such a wonderful thing. But sometimes people put to much faith in other people and then when that person doesn't live up to the other person's expectations then there are a huge amount of disappointment and hurt. Why do we allow other people to control our emotions?

A broken heart really is one of the worst feelings in the world. When you find out somebody that you love, somebody that you gave such a huge part of yourself to betrayed you, is indescribable. You feel this pain in the middle of your chest and it literally just aches. It hurts oh so bad! And then the tears and crying set in. opinion you do need to allow yourself to grieve. You need to accept everything that has happened and then you just need to look inside yourself to find the courage and strength needed to move on. This is so much easier said than done. It is a part of life. One thing we have to learn is when one door closes three more usually open.

Everything happens for a reason!. You must be strong and simply commit to yourself...

Know what you eat?

You are what you eat, so eat well. A stupendous insight of civilizations past has now been confirmed by today's investigative, nutritional sciences. They have shown that what was once called 'The Doctrine of Signatures' was astoundingly correct. It now contends that every whole food has a pattern that resembles a body organ or physiological function and that this pattern acts as a signal or sign as to the benefits the food provides the eater. Here is just a short list of examples of Whole Food Signatures.

A sliced Carrot looks like the human eye. The pupil, iris and radiating lines look just like the human eye...and YES science now shows that carrots greatly enhance blood flow to and function of the eyes.

A Tomato has four chambers and is red. The heart is red and has four chambers. All of the research shows tomatoes are indeed pure heart and blood food.

Grapes hang in a cluster that has the shape of the heart. Each grape looks like a blood cell and all of the research today shows that grapes are also profound heart and blood vitalizing food.

A Walnut looks like a little brain, a left and right hemisphere, upper cerebrums and lower cerebellums. Even the wrinkles or folds are on the nut just like the neocortex. We now know that walnuts help develop over 3 dozen neuron-transmitters for brain function.

Kidney Beans actually heal and help maintain kidney function and yes, they look exactly like the human kidneys.

Celery, Bok Choy, Rhubarb and more look just like bones. These foods specifically target bone strength. Bones are 23% sodium and these foods are 23% sodium. If you don't have enough sodium in your diet the body pulls it from the bones, making them weak. These foods replenish the skeletal needs of the body.

Eggplant, Avocadoes and Pears target the health and function of the womb and cervix of the female - they look just! like these organs. Today's research shows that when a woman eats 1 avocado a week, it balances hormones, sheds unwanted birth weight and prevents cervical cancers. And how profound is this? .... It takes exactly 9 months to grow an avocado from blossom to ripened fruit. There are over 14,000 photolytic chemical constituents of nutrition in each one of these foods (modern science has only studied and named about 141 of them).

Figs are full of seeds and hang in twos when they grow. Figs increase the motility of male sperm and increase the numbers of Sperm as well to overcome male sterilit y, and guess what they resemble?.

Sweet Potatoes look like the pancreas and actually balance the glycemic index of diabetics.

Olives assist the health and function of the ovaries

Grapefruits, Oranges, and O there Citrus fruits look just like the mammary glands of the female and actually assist the health of the breasts and the movement of lymph in and out of the breasts.

Onions look like body cells. Today's research shows that onions help clear waste materials from all of the body cells They even produce tears which wash the epithelial layers of the eyes

Purusharthas or the Four aims of Human Life

Purusha means either God or a human being. Artha means an object or objective. "Purusharthas" means objectives of a human being. Purusha does not mean male in the physical sense, but any soul in its differentiated aspect. So the purusharthas are applicable to both men and women equally.

The purusharthas serve as pointers in the life of a human being. They are based on the vision of God which is evident in the creation He manifested and which can be followed by man to be part of that vision and in harmony with His aims. His worlds are established on the principles of dharma. They are filled with the abundance of material and spiritual beings and energies, who seek fulfillment by achieving their desires and liberation. Since man is God in his microcosmic aspect, he too should emulate God and manifest the same reality in his own little world. He should pursue the same aims, experience life in its fullness and be an instrument of God by serving the purpose for which he has been created. The four chief aims or purusharthas are:

1. Dharma (righteousness),

2. Artha (wealth),

3. Kama (desire) and

4. Moksha (salvation or liberation).

The rationale behind these purusharthas becomes clear when we consider the basic tenets of Hinduism. Man is an aspect of God. He is God's objective reality in creation. He exists in relationship with God like a reflection in the mirror that is somewhat different yet inseparable and somewhat similar. Veiled in him is the true self by the influence and involvement of Prakriti or primordial nature. The purpose of his life upon earth is to follow the law (dharma) of God and achieve salvation (moksha) or freedom from his false self (ahamkara) by leading a balanced life in which both material comforts and human passions have their own place and legitimacy.

Man cannot simply take birth on earth and start working for his salvation right away by means of just dharma alone. If that is so man would never realize why he would have to seek liberation in the first place. As he passes through the rigors of life and experiences the problem of human suffering, he learns to appreciate the value of liberation. He becomes sincere in his quest for salvation. So we have the four goals, instead of just one, whose pursuit provides us with an opportunity to learn important lessons and move forward on the spiritual path. What the purusharthas characterize is not a life of self-negation, but of balance, complexity, richness, opportunities and moderation in a cosmic drama of immense proportions in which man ultimately envisions and experiences his true grandeur and fulfills the very purpose of his creation.

Every individual in Hindu society is expected to achieve these four objectives with detachment, without any expectation and as a sacrificial offering to God in the ritual of human life. They have to be pursued selflessly for a higher and greater cause. Depending upon the attitude and the manner in which we pursue them, they either set us free or entangle us deeper with the allurements of human life.

Dharma

The first of the goals is dharma, a word which is difficult to translate in English. Since the same word is used in many eastern religions, it means many things to many people and eludes a true definition. It has been variously translated as duty, faith, religion, righteousness, sacred law, justice, ethics, morality and so on. According to one school of Hinduism, dharma is an obligatory duty as prescribed by the Vedas to be performed by an individual in accordance with the rules prescribed for the caste to which he or she belongs. God is an upholder of dharma because he performs His duties even though they are not obligatory and He is without desire or preference.

There is no word in Latin or English that can truly explain the complex meaning of dharma. Its first letter "dha" is also the first letter of dharitri, the earth, which is suggestive of its connection with the earth or earthly life. In a wider sense, dharma is the secret glue, the binding force, which upholds and regulates this entire creation just as the gravitational force controls and holds the entire material universe as one piece. It is the divine constitution that defines our roles and responsibilities, our social and moral order, our purpose and goals and the rewards and punishments that are appropriate for our actions. It is the law of God that is sacred, inviolable and pervasive. It is responsible for order, regularity, harmony, control, predictability and accountability. According to Manusmriti, dharma is four footed in the Krita age and loses one leg in each successive age. Thus in the fourth and last age of Kali, it becomes crippled and rests upon just one leg.

Dharma exists in all planes, in all aspects and at all levels of creation. In the context of human life, dharma consists of all that an individual undertakes in harmony with divine injunctions and his own sense of morality and justice. However to comprehend the true nature of dharma is not an easy task. The world is enveloped in illusion as our human minds are. What we see in the world and learn from it may not be true and reliable. What we consider as right and wrong or dharma and adharma may not stand the test of truth. Hence to practice dharma we are advised to rely upon the scriptures and follow the injunctions contained there in.

The sources of dharma are the Vedas, the Vedangas, the Sutra literature of which the most important are the Dharmashastras, and scriptures such as the Bhagavadgita. In ancient India dharmashastras (law books) played an important role in guiding people on the path of dharma. It is however difficult to say how far they are relevant in the present age. One should also remember that dharma should not be viewed as end in itself but the means to a still higher end, liberation.

Artha

Artha means wealth. Hinduism recognizes the importance of material wealth for the overall happiness and well being of an individual. A house holder requires wealth, because he has to perform many duties to uphold dharma and take care of the needs of his family and society. A person should not seek wealth for wealth sake but to uphold dharma and help the members of his family and society achieve their goals. Hinduism therefore rightly places material wealth as the second most important objective in human life. While dharma and moksha are meant for oneself, wealth and sex are to be pursued for the sake of others. Lord Vishnu is the best role model for any householder. He leads a luxurious life, served by the goddess of wealth herself, but is very dutiful, helpful, responsive and righteous. So was Lord Krishna while he was in human form. He lived a very luxurious life, but was righteous, detached and balanced.

Hinduism advocates austerity, simplicity and detachment, but does not glorify poverty. Wealth is not an impediment to self-realization, but attachment to wealth is. Desire for wealth is different from greed for wealth. Selfless desire for wealth is preferable to selfish desire for wealth. Money and wealth are a form of divine energy. God is abundance. He is endowed with eight kinds of wealth. But as Sri Aurobindo pointed out we have negative attitude mostly about wealth because hostile and negative forces want us believe so and thereby prevent its use for righteous reasons.

Seeking wealth through human actions is not discouraged in Hinduism. The vedic hymns are mostly invocations addressed to gods and goddesses by men desiring wealth and prosperity. However they also emphasize the need for right intention, right means and moderation in the pursuit of wealth. Aiming for wealth is a virtue, but greed is not. Amassing wealth for the family and for the welfare of oneself is not sinful, but taking what does not belong to one is. Hinduism, Jainism and Buddhism benefited greatly in the past by the individual contribution of rich merchants, their wives and children.

Poverty has become a grotesque reality in present day Hindu society and erroneously considered by many as a virtue. This is a Christian influence. Hindus have become so poverty conscious that if a saint or a sage leads a comfortable life, they scoff at him, saying that he is not a true yogi. They have to remind themselves of the simple fact that none of the Hindu gods and goddesses are really poor. While they always help the poor and the needy, none of them glorify poverty as a virtue. According to Hinduism all experiences are self created and provide an opportunity to learn. So is poverty and so is wealth. Renunciation does not mean to leave aside wealth or denounce the wealthy. It means detachment from wealth. To become indifferent to the comforts and discomforts of life caused by wealth.

Hinduism advocates moderation and balance in the pursuit of material and spiritual goals. Some Hindus think otherwise, ignoring the fact that what is applicable to an ascetic does not apply to a householder. Swami Vivekananda rightly said that religion was not for the empty stomachs. When a person is beset with survival problems, he would hardly find any solace in religion. Soothing words would not comfort a hungry soul as much as a morsel of food.

Kama

Kama in a broader sense means desire and in a narrow sense sexual desire. Both Hinduism and Buddhism consider desire as the root cause of human suffering. According to the Bhagavadgita, desire leads delusion and bondage to the cycle of births and deaths. The way out of suffering is to become detached from the sense objects through such practices as yoga and meditation and perform desireless actions as a sacrificial offerings to God with a sense of duty, accepting God as the doer and without hankering after the fruit of one's actions. According to Manusmriti man performs sacrifices because of the desire for rewards, with the expectation that his actions will bear fruit. Not a single act of him here on earth appears ever to be done by a man free from desire. So he who performs his prescribed duties out of desire in the right manner will obtain the fulfillment of all the desires and reach the deathless state or even beyhond1. As we can see the right way to fulfill one's desire is by performing one's obligatory duties in the right manner but not by neglecting them so that the way of the dharma also becomes the way of fulfillment of desires.

Hinduism differs from other religions in its interpretation and approach to the subject of sex. Sex can be either a means to liberation and happiness in life or a great hindrance and cause of suffering depending upon how we approach it. In any case ultimately one has to overcome it to achieve salvation. It can be done either by abstaining from it or by indulging in it. The former is the way of the Vedanta and the latter the way of the Tantras. One is the way of suppression and the other the way of expression through detachment and understanding in which sexual energy is sublimated and transformed into a higher form of energy. It is just the way you learn to handle fire. In both cases the difficulties are way too many and so are the risks. Sexual desire is the ultimate of all desires and unless it is overcome one is not free from the taints of maya.

In Hinduism there is permission for sexual activity up to a limit, so long as it is not in conflict with the principles of dharma and used for the purposes of procreation, perpetuation of family and social order, within the boundaries established by tradition, social norms and scriptures. Sexual activity is part of obligatory duty and not to be misused for enjoyment as it would lead to attachment, delusion and one's downfall. Sexual relationship outside marriage is not permitted except in special circumstances as laid down in the Dharmashastras. Marriage is a sacred institution in which both the husband and wife join their energies and destinies to promote each other's liberation by performing their respective obligatory duties, which only married couple can perform. Through the bonds of marriage they also bind their respective karmas.

While the law books draw a clear demarcation between legitimate and illegitimate sex, sex by itself is not considered unclean or sinful. Sexual desire is an important and legitimate aspect of manava dharma (human obligations) and is created by nature to perpetuate life in the material plane. Creation itself is a continuation of the union between Purusha and Prakriti, the male and female aspects of the manifest universe, which is symbolically represented in the form of Sivalinga. Creation ends when this union ends. Sexual desire is also the last stronghold of Prakriti and the final refuge of our attachment with samsara. It is the most difficult spiritual obstacle to be overcome. In most people it perpetuates the delusion of the mind and serves as an important force of Prakriti by which she maintains her stranglehold upon them and keeps them bound to the cycle of births and deaths.

The ambivalent attitude of Hinduism on the subject of sex is rooted in its historical growth during which it assimilated divergent traditions and practices of which some were derived from ancient fertility cults. It becomes evident as we go through the scriptures and find in them various stories related to the libidinous activities of various gods and goddesses. While on the one hand we have an established school of opinion that considers celibacy as a great virtue and a necessary condition for liberation, on the other we have stories from the Hindu Puranas which depict the sexual exploits of gods and goddesses and the odd situations that develop out of them.

Some of the stories give us an impression that the gods are oversexed beings who cannot control themselves from temptation in the company of beautiful women. Besides sensuous gods, there are celestial nymphs of indescribable beauty who add passion and drama to Hindu mythology through their activities. At times they descend to earth to disturb and distract the minds of ascetic people who are absorbed in deep meditation. Even Siva, Vishnu and Krishna are not above reproach. Many divinities and legendary heroes, including Bharata the founder of the Indian race are born out of illegitimate sexual conduct. Scholars however tend to consider these stories of sexual union to be symbolic in nature and not to be taken literally.

Whatever may be the truth, sex constituted an important aspect of Hindu society from ancient times. The Dharmashastras prescribed a definite code of conduct to safeguard the social and moral order. Married women were not allowed to meet men in private when they were not accompanied by their husbands or, in their absence, any other male member of their families. Women whose husbands died were allowed to beget children through their brother-in-laws (Gautama 18.4). A marriageable maiden who was not given in marriage had the freedom to choose her sexual partners after giving up the ornaments she received from her family and parents (Gautama 18.20). To avoid misuse of this provision, the scriptures recommended that girls should be married before they reached puberty. Adultery was a punishable offence while killing an unchaste woman or a prostitute was not (Gautama 22.26&27). Mental attitude, the state of mind and the dominant quality of Prakriti at the time of sexual union were considered important because they impacted the children who were born out of such unions. Polygamy was an accepted social norm. It bred intrigue and jealousy among women who shared a common husband. Women were sold and brought in the market place. While sex with unmarried maidens was a lesser taboo, adultery was a punishable offence. More so if it happened between a lower caste male and higher caste female.

According to Hinduism, sex in an important aspect of human life, but lust is not. Lust is one of the chief enemies of man. It is a demonic quality, just as greed and pride are, and one of the biggest hurdles on the spiritual path. All lustful activity would result in sin with unhappy consequences for all those involved in it directly or indirectly. Even gods are not spared from the consequences of lustful sex. However, prostitutes and pleasure girls added color and zest to ancient Hindu society. Some of them were highly skilled in the art and science of sex. They were patronized and frequented by men of repute. They employed various tricks to attract men and keep them under their charm. Prostitution is still a rampant problem in India and one of the chief concerns of women activists and welfare organizations.l

One of the notable developments within Hinduism during the post Mauryan period was the rise of tantrism which upheld sexual activity and considered it to be an expression of the divine. The Tantrics indulged in various kinds of esoteric sexual rites to experience the blissful nature of God. They believed in the possibility of sublimating sexual energy through austerities and penances to transcend one's lower nature and achieve higher states of consciousness. They practiced various breathing and yoga techniques to prolong their sexual prowess so that they could experiences higher states of blissful consciousness during sexual union practiced with detachment. These sects continue to remain on the fringes of society attracting ridicule and criticism and largely unknown and misunderstood by the general public. For the vast majority of Hindus, sex is a taboo unless it is in tune with the social, moral and religious laws.

Moksha

The pursuit of dharma regulates the life of a human being and keeps him on the righteous path. The pursuit of artha and kama enrich his experience and impart to him valuable lesson. The pursuit of moksha or salvation liberates him and lead him to the world Brahman. The pursuit of dharma usually begins in the early age when one is initiated into religious studies. The pursuit of artha and kama begins in most cases after one becomes a householder. The pursuit of moksha however is the most important of all aims and can begin at any time. The other aims are preparatory for this final aim. However, in most cases, though not correctly, moksha becomes an important pursuit in the old age during vanaprastha or the age of retirement. Moksha is both a purushartha and a paramartha (transcendental aim), which is important not only for men but alsi for the divine beings.

Moksha actually means absence of moha or delusion. Delusion is caused by the inter play of the triple gunas, the activity of the senses, attachment with and desire for sense objects. A person achieves liberation when he increases the quality of sattva, suppressing rajas and tamas and overcomes his desire for sense objects by detachment, self control, surrender to god and offering of one's actions to God. There are many paths to salvation and all of them lead to God. The main paths are the path of knowledge, of action, of devotion and of renunciation. Each path has its own advantages and disadvantages. whatever may be the path, the help and guidance of a guru is indispensable to one's spiritual journey. A guru is God in human form whose his chief purpose is to remove the darkness hidden in the hearts and minds of his disciples and help them find their true selves.

The purpose of purusharthas is to ensure that people would not neglect their obligatory duties in their deluded state by becoming obsessed with particular desires that may lead to moral and social decadence and destruction of family values. The four Purusharthas are responsible for balance in human life. They make life a rewarding and enriching experience. They cater to the spiritual and material aspirations of human beings and lead them in the right direction on the path of liberation. The exemplify the very functioning of God who, without any particular aim or desire, detached, seeks to establish these four aims in the entire manifest creation through his trinity of Brahma, Vishnu and Mahesha and Himself as the highest and supreme aim of all. Thus by worshiping Brahma we can gain the knowledge of dharma and perform our obligatory duties with precision and perfection. By worshiping Vishnu we can gain material and spiritual wealth and work for the welfare of our families and society. By worshiping Siva we can seek the fulfillment of our desires and overcome our delusion and finally by pursuing Brahman, or any of these gods as Brahman, we can achieve liberation by becoming Brahman Himself.

What Is Reiki?

Reiki is a spiritual healing art with its roots in Japanese origin. The word Reiki comes from the Japanese word (Rei) which means “Universal Life” and (Ki) which means “Energy”. Reiki is not affiliated with any particular religion or religious practice. It is not massage nor is it based on belief or suggestion.

Reiki practitioners channel energy in a particular pattern to heal and harmonize. Unlike other healing therapies based on the premise of a human energy field, Reiki seeks to restore order to the body whose vital energy has become unbalanced.

Reiki energy has several basic effects: it brings about deep relaxation, destroys energy blockages, detoxifies the system, provides new vitality in the form of healing universal life energy, and increases the vibrational frequency of the body.

The laying of hands is used in Reiki therapy also as in spiritual healing. There is a difference though. In spiritual healing, a person with a strong energy field places his or her hands above a particular part of the recipient's body in order to release energy into it. So, here the healer is the one who is sending out the energy. In Reiki, however, the healer places the hands above the recipient; however, it is the recipient that draws the energy as needed. Thus, in this case, the individual being healed takes an active part in the healing process as opposed to having a passive part in spiritual healing. The individual takes responsibility for his or her healing. The recipient identifies the needs and cater to them by drawing energy as needed.

Although there are a few positions in which the practitioner is in contact with the patient (such as cradling the head), most Reiki treatments do not involve actual touching. The practitioner holds his or her hands a few inches or farther away from the patient's body and manipulates the energy field from there.

History of Reiki

Reiki is believed to have begun in Tibet several thousand years ago. Seers in the Orient studied energies and developed a system of sounds and symbols for universal healing energies. Various healing systems, which crossed many different cultures, emerged from this single root system. Unfortunately, the original source itself was forgotten.

Dr. Mikao Usui, a Japanese Christian educator in Kyoto, Japan, rediscovered the root system in the mid- to late 1800s. He began an extensive twenty-one-year study of the healing phenomena of history's greatest spiritual leaders. He also studied ancient sutras (Buddhist teachings written in Sanskrit). He discovered ancient sounds and symbols that are linked directly to the human body and nervous system which activate the universal life energy for healing.

Usui then underwent a metaphysical experience and became empowered to use these sounds and symbols to heal. He called this form of healing Reiki and taught it throughout Japan until his death around 1893.

The tradition was passed through several grandmasters of reiki such as Dr. Chujiro Hyashi, Hawayo Takata, and Phyllis Lei Furumoto.

There are many forms of reiki being practiced now. The two principal ones are: "the Usui System of Natural Healing" and "the Radiance Technique."

The Usui System of Natural Healing balances and strengthens the body's energy, promoting its ability to heal itself.

Reiki is useful in treating serious serious illnesses as well as others. Examples are: sports injuries, cuts, burns, internal diseases, emotional disorders, and stress-related illnesses.

Reiki was introduced to the Western world in the mid-1970s. Since then its use has spread dramatically worldwide.

Reiki Energy

Reiki energy is regarded as life energy at its most effective-with the maximum vibration. It is considered to have an almost divine quality and as such includes everything, in a world where problems and disorders are deemed to be due to the feeling of detachment from the world. There is no division of Reiki energy into positive and negative forms but when a person undergoes a session of therapy, they allow the energy to be taken into themselves with beneficial effects. Essentially, those receiving Reiki energy decide subconsciously just how much of the life energy is taken in.

Those who use Reiki regularly often find they are more joyful, lively and their own in-built energy is enhanced-almost as if their batteries had been fully charged! Existing conflicts within the person are broken down and there is a greater vitality, leading to relaxation and a stimulation of the body. As this improvement develops, the natural processes of renewal and removal of toxins are enhanced and rendered more effective, ultimately opening up more of the body to the life energy.

Body organs such as the skin, and protective systems such as the immune system are improved providing the individual is prepared regularly to undertake Reiki and in the first place to undergo an attunement or initiation into Reiki energy. The initiation is merely a means whereby the universal life energy is bestowed through the Reiki master. The master acts as a channel and a link with God to release the healing power.

An initiation is not absolutely essential but it allows the individual access to the universal life energy, which is used rather than their own life energy. Also, an initiation conveys a greater capacity for using Reiki energy, with no associated tiredness and further, it provides a protective mechanism against any negative manifestations.

The Use of Whole-Body Reiki

Since, a disease or disorder in one area will inevitably affect the whole body, the use of Reiki is best applied to the whole-body, to cleanse and revitalize the complete system.

The implementation of Reiki is highly ritualized and ceremonious. Many practitioners undertake a particular routine before commencing a regime of whole-body treatment. The main elements are briefly described below.

Preparing For Whole-Body Reiki

Remove jewelry

Jewelry contains items such as stones (semi-precious or precious), metal rings or chains, leather thongs or a variety of other objects. Many of these will attract energies that may interfere with the life energy of Reiki. Items such as watches create a closed circuit that reduce the flow of life energy. Earrings are especially a problem. The pierced ears interfere with the flow of energy. The ears are very important in many therapies such as acupuncture that utilize meridians and must be kept unencumbered.

Wash hands

There are two reasons for washing hands. First, there is the physical effect of cleaning. It makes the hands pleasant to feel for the recipient of Reiki. Hot, sticky hands should be avoided in Reiki as they are not conducive to the state of relaxation being sought.

The second benefit relates to the aura surrounding the body. This aura may be affected by contact with objects, people, etc over the course of the day and washing removes such influences, which could, in sensitive people, have an adverse effect.

Say a prayer

It is helpful at this stage to recite a short prayer asking for healing and to concentrate upon and acknowledge your aims, self-perception and those of the person upon whom your hands will be placed. The prayer makes you ready to enter into the relaxation process.

Even out the aura

This is a means of gently making contact and starting the therapy. It involves a number of steps.

• Ask the person to lie down.

• Sit beside the person; put your left hand on your sacrum.

• With your right hand held about 6-9 inches(15-25 cm) above the body and palm facing down, move your hand along the length of the body from the head to the toes.

• Return the hand to the starting point using a circular motion along the side of the body.

• Repeat this three or four times

This process can be repeated after the Reiki therapy when your left hand can be placed on the sacrum of the recipient.

Energize

When each Reiki therapy session is complete the whole body may be energized via the root chakra. The hand is held vertically above the body and then quickly moved from the pelvis to the head.

The Practice of Whole-Body Reiki

Before the Whole Body Reiki Treatment

There is great scope for variation in the number and sequence of positions used for whole-body treatment. It will depend greatly upon the practitioner and what is felt to be best for the recipient, but no one sequence can be deemed the best one for all. It is important to be certain that your client/partner is not suffering from any illness or condition that might require the attention of another health professional. Reiki has its particular uses but it is unwise to try to address problems that clearly fall beyond its scope. The client can easily ask advice from their doctor, or other professional, as to whether they should undergo Reiki therapy.

The extent of each session of Reiki will vary depending upon circumstances and the individual receiving treatment. Certain positions may be better left out of the sequence or therapy may be focused on a particular area to help relieve blockages or deal with tension. If the recipient is currently on a regime of medication then a shorter session may be appropriate.

Similarly, if dealing with a small child or an elderly or infirm person, it is probably wise to limit the therapy to a session of 15 to 20 minutes. In all cases the Reiki practitioner should be sensitive to and aware of the condition, needs and well being of the recipient.

Positions In Reiki Therapy

The hands are clearly the 'instruments' of healing in Reiki. The position in which the hands are placed on the recipient is important. However, it may be varied depending on the circumstances. Just placing the hands on the appropriate part of the body is sufficient.

Reiki can be effected through clothing, as the energy will flow the clothing. But many people prefer to have no material obstacles to the therapy.

The Head

The hands are placed either side of the nose, with the palms covering the eyes; the thumbs rest by the bridge of the nose and the fingertips cover the cheeks and reach the upper lip. This arrangement covers the sinuses, eyes, Pituitary gland, and teeth. It is useful for dealing with colds, sinusitis, eye complaints, allergies, fatigue and general discontent.

Another position is to place the hands over the ears, with the fingertips extending down the jaw-line to the neck, encompassing the ears including the semi-circular canals, responsible for balance. The effect also extends to the pharyngeal area. Diseases and problems of these organs such as colds, trouble with balance, hearing loss, etc. are dealt with in this position.

For relieving conditions such as headaches, colds, asthma and circulatory problems, place the hands on the back of the head. It also promotes relaxation.

The Chest And Abdomen

There are many variations for the chest and abdomen; we will only discuss a few here.

The arrangement for the thymus, heart and lungs is as follows: one hand is laid across the thymus and the other at 90 degrees starting just below and between the breasts. The thymus is a bi-lobed gland in the neck. It is an important part of the immune system. This arrangement therefore reinforces the immune system and helps the lymphatics, the heart, lungs and counters any general debility.

Another technique is to place the hands on either side of the navel and slightly to one side. The stomach and digestive organs are the focus of attention here and the conditions/symptoms addressed are the digestion and the metabolism. Specifically, this treatment will combat nausea, heartburn, gastrointestinal diseases and indigestion. Because the presence of such conditions often results in tension and worry, the relief of symptoms will similarly help relieve anxiety and depression.

There are two other positions that are worth exploring: Here, the hands are placed in a position similar to that used to focus on the stomach and digestive organs but further away from the body midline. Approach the body from the right side of the recipient. Place your left hand around the base of the ribcage. In this position, we are dealing with the gall bladder and liver. This position is for diseases and conditions of these important organs and associated problems of a metabolic nature. The liver is a vital organ in the process of removing toxins from the body. Hence this arrangement is very important for healing those ailments.

The position related to this one is essentially a reflection where the hands are placed on the left side of the body to encompass the area of the bowels, spleen and some of the pancreas. Here, diseases of these organs such as indigestion and healthy blood are all dealt with.

Another position involves focusing on the appendix, intestines and urinogenital organs. The hands are placed where the pelvic bones are covered and meet over the pubic area. This is used for the healing of a number of ailments associated with the appendix, intestines and urinogenital organs. It is also useful for the treatment of allergies, general debility, problems of a sexual nature and related to weight. It is believed to reinforce the immune system.

The Back

Here again, there are a number of positions that are used. In one such position, the hands are placed across the shoulder blades at mid to upper point, to influence the intestines, lung, heart and various muscles in the neck and shoulder region. This will help lung and heart diseases, muscular tension, headaches and related conditions.

If the hands are placed lower down the back, around the midriff (on the lower ribs) this position will accommodate the kidneys and adrenal glands. (The adrenal glands are situated one each on the upper surface of each kidney and are important because they manufacture hormones that control a variety of body functions.)

Warning:

Please consult a qualified practitioner before you start with Reiki especially if you are suffering from serious conditions or diseases