The History of Ayurveda

Ayurveda is the ancient Indian medical tradition pertinent to a holistic perspective of man, his health, and illness over the span of his lifetime and the course of existence that is believed to come thereafter. Ayurveda is founded on an mystical, yet practical, set of guidelines that establish and maintain inner equilibrium and accord, both of which are essential in ensuring an opulent human life. Acting in accordance with Ayurvedic regulations and stipulations will ensure one will have a prolonged life, which is considered by devout Hindus to be a valuable instrument for achieving dharma (righteousness), artha (wealth), and sukha (happiness) (Wink & Wyk 10).

The Caraka Samhita, dated at approximately 700 BC, became the first recorded text of Ayurveda,. The Caraka Samhita, which focuses on scientific medicinal theory, is the primary text to elucidate measures to be taken to prevent ailment and maintain health as well as theraputic procedures to treat and cure disease. The Caraka Samhita elucidates how the body, mind and soul of a patient are to be rejuvenated with the least possible invasion (Premila 2).

The Susruta Samhita became the secondary recorded text of Ayurveda, and predominately addressed surgical procedures and human anatomy The Susruta Samhita describes practical surgery, prosthetic surgery, some cosmetic/plastic surgery, opthmathology, and midwifery meticulously. The description of surgical procedures, illnesses/prognoses, preparations of medications and remedies that are outlined in 184 chapters of the Susruta Samhita are outlined by modern medicine in advanced surgery (Premila 2). The Susruta Samhita gives an account of several methods that are presently used in surgical treatments and procedures: chedana, which describes how limbs are to be properly amputated; bhedana, which gives an account of how incisions are to be made; lekhana, which outlines how abnormal growths are to be removed from the body; and svana, which give details on how to put in stitches. 

The Ayurvedic medical literature composed in the sacred writ of both the Caraka Samhita and Susruta Samhita is oriented both practically and operationally. Mutually, the texts are presented in a symposium-like format in which a symptom is discussed in precise detail; practically classified and then properly contextualized in respect to the realms of syndrome and prognosis; and is ultimately dealt with therapeutically.

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Works Cited

Premila, M.S.. Ayurvedic Herbs: A Clinical Guide to the Healing Plants of Traditional Indian Medicine. 1 ed. New York: Routledge, 2006. Print.

Wink, Michael, and Ben-Erik Van Wyk. Medicinal Plants of the World. Portland, OR: Timber Press, Incorporated, 2004. Print.

Benefits of Breastfeeding

There are significant health, economic, and social benefits of breastfeeding for both a mother and her infant. These benefits are inclusive of: proper and adequate nutrition; infant and maternal health; lower rates of infant mortality; lower economic burden; increased maternal self-esteem; and increased bonding amongst mother and infant.

Nutrition is an integral aspect of maternal and infant health. The American Academy of Pediatrics has recognized exclusive breastfeeding as the premier form of nutrition for all infants. Breast milk contains necessary vitamins, minerals, nutrients, and antibacterial factors. Not only do the aforementioned qualities of breast milk enhance health outcomes for all infants, but they also sustain infants born premature and/or with various ailments. Moreover, recent public health studies [conducted in the United States] have found that breastfeeding significantly lowers the risk of post-neonatal infant mortality. Furthermore, breast milk provides infants with “protection against ear infections, diarrhea, lower respiratory infections, bacterial meningitis, urinary tract infections, diabetes, lymphoma, chronic digestive diseases, and obesity” (Philipp & Jean-Marie 2007).

Breastfeeding also has numerous health advantages for mothers. Mothers who breastfeed have been found to have increased levels of the hormone oxytocin. Oxytocin stimulates uterine contraction decreases bleeding postpartum. In addition, Philipp & Jean-Marie (2007) state that women who breastfed significantly lowered their risk of developing uterine cancer, breast cancer, osteoporosis, and type 2 diabetes in the future.

Evidently, breastfeeding is associated with multiple nutrition and health benefits for both mothers and their infants. Hence, it can be adeptly concluded that infants who are not breastfed experience more illnesses, doctor’s visits, and hospitalizations than their breastfed counterparts. It is to be noted that the aforestated health services are highly expensive. However, the incurrence of these costs can be diminished, if not eliminated, if mothers exclusively breastfeed their infants.

The Element of Erotic Love

The antiquated culture of India has a longstanding tradition of love, desire, passion, and ecstasy. The ornate sculpted facades depicting erotic positions of the medieval Hindu temples at Khajuraho and Orissa, the intricate art depicting the romantic love between Radha and Lord Krishna, and the great eternal stories of amour of Heer Ranjha and Laila Majnu all exemplify how the pleasures of erotic love were enjoyed and celebrated over millennia. Erotic love, as illustrated by these sculptures, paintings, and parables, is believed to be central to spiritual enlightenment in Hinduism.

Erotic love has the potential to expand the conscious realm of the mind thus granting one the exceptional insight that is essential to receiving the divine boon of transcendence. Erotic love is the aesthetic focus on sexual desire, pleasure, and passion; all of which embody the dyadic wholeness of the Supreme and infinitely divine. Erotic love resonates the very foundational energies of the universe: as it captures, magnifies and re-directs the essential cosmic power of life (Roman). It is on this basis that kama(erotic love) in its physical manifestation is not considered to be a mere expression of sensuality but, at the innermost levels, it is the soul’s ardent yearning for spiritual perfection (Roman). The erotic impulses of man are the psyche’s abyssal thirst to reach perfection through unity (Roman). Unified in the passionate throes of kama the individual spirit has access to the highest levels of consciousness and reality.

Although Hinduism advocates true love, desire, passion, and ecstasy to reach enlightenment, it maintains that humans should never be ruled by kama; as if this were to be so, then man would live “imprisoned by the flesh” (Boteach 191). To avoid becoming enslaved, Hinduism emphasizes the importance of properly living life according to prescribed codes. These codes are embodied within the text of the Kama Sutra composed by the elderly sage Mallanaga Vatsyayana. Mallanaga Vatsyayana holds the conception that sex is sacramental- meaning that it is essential to life and therefore worthy of serious study. Pleasures, said Mallanaga Vatsyayana are ‘as necessary for the well-being of the body as food, are consequently equally required’ (Burton 10).

Mallanaga Vatsyayana composed the Kama Sutra for the benefit of humanity but stressed that the text was to be taken to be much more than a mere instrument to satisfy man’s yearning desires. Mallanaga Vatsyayana strictly maintained that a person who achieved balance and harmony between the main strands of life according to Hindu scripture- virtue or religious merit, worldly wealth, and pleasure or sensual gratification- would obtain success in his every undertaking and would ultimately achieve spiritual liberation (Thomas & Thomas 8).

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Works Cited

Boteach, Shmuley. The Kosher Sutra: Eight Sacred Secrets for Reigniting Desire and Restoring Passion for Life. New York: Harperone, 2010. Print.

Burton , Richard . The Illustrated Kama Sutra : Ananga Ranga & Perfumed Garden: The Classic Eastern Love Texts. Rochester: Park Street Press, 1993. Print.

Roman, Dinu. “Tantra Yoga: The Libido – thirst.” Enlightenment – The Experience Festival. N.p., n.d. Web. 24 May 2010. <http://www.experiencefestival.com/a/Tantra_Yoga/id/51343&gt;.

Thomas, Kamini, and Kirk Thomas. The Modern Kama Sutra: An Intimate Guide to the Secrets of Erotic Pleasure. unknown: Harper Element, 2006. Print.

Body Dysmorphic Disorder

There is a type of psychological disorder known as somatoform disorder. Those diagnosed with this disorder are characterized as having physical symptoms or defects, which suggest medical problems or conditions, but upon closer examination, do not seem to be linked to any medical disease or explanation. Individuals with this disorder are preoccupied with these perceived symptoms or defects to the point that it causes considerable impairment and distress. It is important to realize that those who have been classified as having this disorder are not intentionally falsifying the symptoms or exaggerating their defects; they truly do believe that there is something wrong with them (Butcher et al. 273).

One type of somatoform disorder is known as body dysmorphic disorder or BDD. According to the Diagnostic and Statistical Manual of Mental Disorders IV (DSM), criteria for diagnosis of BDD includes the following:

• Preoccupation with an imagined defect in appearance. If slight physical anomaly is present, person’s concern is markedly excessive.
• Preoccupation causes significant distress or impairment. (Butcher et al. 285)

Some examples of impairment caused by BDD include, difficulty in social relationships (with friends, family, significant others), which is experienced by 99% of people with BDD and feelings of depression, which is reported by 94% of those with BDD and thoughts about suicide, reported by 63% of those suffering from BDD (Butcher et al. 285). These are just some of the various impairments experienced by those with this disorder. As can be seen, this disorder, though not so widely known, can have serious consequences. Therefore, it is important for those who have been diagnosed with Body Dysmorphic Disorder to get treatment.

Medications and therapy are two of the recognized forms of treating body dysmorphic disorder. However, those with this psychiatric disorder have found non-medical ways of helping themselves cope with their perceived defects and flaws.

However, overall, it seems that there is a need for more research with regards to possible treatments for body dysmorphic disorder, not to mention more awareness needs to be raised for the disorder in general. Cognitive behavior therapy seems to be the most promising treatment available, however it doesn’t seem to be used as much as it could be. Additionally, more research should be conducted with regards to possibly combining medication and therapy in order to form a more effective treatment. In terms of those with BDD using non-mental health means to treat their disorder (i.e. cosmetic surgery) it seems that cosmetic doctors should be educated about this disorder and told to refer patients to mental health professionals who would then work with them with the intent of helping patients cope with their body dysmorphia.

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Works Cited

Butcher, James Neal, Susan Mineka, and Jill M. Hooley. Abnormal Psychology. 14th ed. Boston, MA: Allyn & Bacon, 2010. Print.

This post was written by guest blogger Natasha Thalla, a student at NYU studying Psychology and Anthropology/Classical Civilization.

Benefits of a Sattvic Diet

Food is an integral source of energy for the body and mind. Consumption of properly balanced wholesome meals has a direct effect on the vitality of the human body and mind. A yogic diet should ideally follow a pure food (sattvic) diet. Consuming sattvic food has the ability to alter the body chemistry, and revive and rejuvenate the digestive system. Furthermore, suitable and nutritious sattvic food provides lightness, happiness, and joyfulness to the human body and is said to increase intelligence. For these reasons, one should be very mindful about the types and quantity of food he consumes. It is also important to be conscious of when and where one consumes his food.

During my food experience I noticed that if my meals were healthy and filling I did not experience any discomfort in my asana practice. I was able to hold the postures with ease and felt comfortable in my practice. I was relaxed and focused. I had full concentration since I was not distracted by my hunger.

Overall, I noticed that my asana practice was very comfortable and calm. I did not struggle with the postures. Instead of forcing my body to maintain/hold a certain posture (that I normally have difficulty with) I minimally altered the posture to suit my body’s needs.

However, it was essential for a sufficient amount of time to elapse between my last meal and my yoga practice. If there not enough time in between my yoga practice became sluggish. This was most likely due to the fact that my food was completely digested by the time I began my asana practice. As a result I experienced discomfort while practicing. My muscles felt very tight and I could not properly relax since I was so uncomfortable. My stomach also began to cramp up. As a consequence, my yoga practice was arduous and I was constantly out of breath during each of the postures. I didn’t feel like I had enough stamina or energy to hold the posture for an extended period of time. However, I found that if I focused my attention at gaze at my hand I could hold the asana for the full five breaths it requires. After a while this was no longer feasible so to help alleviate the strain I held each position for a shorter amount of breaths (two as opposed to the normal five).

If I was not satisfied with my prior meal it was not long before I began to feel bit hungry. I became irritated during my yoga practice and could not properly concentrate. I was completely unfocused. This was obviously due to the fact that I did not properly nourish by body prior to beginning my asana practice.

The Importance of Proper Breathing

Ujjayi Pranayama, which directly translated means victorious stretching of the breath, is an integral part of Ashtanga Yoga. Through my personal practice of yoga poses in the Vinyasa style I have come to realize just how vital it is to synchronize Ujjayi breathing with proper bodily movement.

When first beginning to learn Ashtanga Yoga in the Vinyasa style I had difficultly in mastering my Ujjayi Pranayama. In order to practice the proper technique of Ujjayi Pranayama I would spend the initial portion of my practice comfortably in the cross-legged position and then shifting to the lotus position performing proper breathing techniques. While carrying out Ujjayi Pranayama for an extended period of time I noticed that I would feel very warm due to the amount of heat my body was generating. This physiological effect of Ujjayi Pranayama was explained to me by Gregor Maehle’s comprehensive text Ashtanga Yoga Practice and Philosophy which states that Ujjayi Pranayama creates heat which is said release all of the toxins from both the body and mind equally. Furthermore, the generation of heat provides more resistance during the yogic practice.

Once I felt confident in my Ujjayi breathing I would begin my asana practice. My asana practice began with Samasthiti: the basic standing posture. Once in samasthiti I would gain control/steady Ujjayi Pranayama before moving onwards to Surya Namaskara A: Sun Salutation. Initially I had difficulty in Vinyasa Four of Surya Namaskara A. I realized that this was perhaps due to the fact that I would hold my breath during this posture. In order to make Vinyasa Four of Surya Namaskara A easier, I would establish Ujjayi Pranayama prior to getting into the posture. Only after doing so would I move into the posture while focusing my attention on maintaining the established Ujjayi Pranayama. Performing Vinyasa Four of Surya Namaskara A with special attention to my breathing helped in lowering my body to the ground by bending my arms. Focusing primarily on my Ujjayi Pranayama also aided in keeping my balance in Vinyasa Six of Surya Namaskara A.

I have found that the ultimate objective is not necessarily to hold the posture for an extended period of time but to be able to reach and remain in the posture comfortably. This comfort is reached when both the mind and body are focused, calm, and steady. Ujjayi breathing helps facilitate this.

Health Insurance: A Basic Human Right

Article 25 of the Universal Declaration of Human Rights underlines the basic human right “to the enjoyment of the highest attainable standard of physical and mental health” (Farmer 213). Although fifty years have passed since the adoption of Article 25, there has been little formal recognition of this fundamental right. This holds true especially in regard to Americans without adequate health insurance. At the present-time, there are approximately fifty million Americans who lack proper health insurance. These un-insured individuals spend every day praying that they do not get sick or injured. Unfortunately though, many of these individuals find themselves incurring various illnesses and sustaining injuries. When un-insured Americans become of unsound physical health, their first thoughts are: “I don’t have insurance. How much is this going to cost? Am I going to be able to pay cash for this? Do I even have a few thousand dollars to pay for this? If I pay for treatment will I be able to keep up with my bills?”. Due to the tremendous financial burden of healthcare costs, many un-insured Americans are not able to obtain necessary health services as needed. The inability to access quality healthcare has a detrimental impact on the lifelong health of Americans; and consequently, is not conducive to their overall “physical, mental, and social well-being” (Farmer 213). All individuals are entitled to “the right of physical, mental, and social well-being” (Farmer 213). The aforementioned constitute as “rights” that derive “from the inherent dignity of the human person” (Farmer 213).

In his documentary film Sicko, activist filmmaker Michael Moore tries to obtain sufficient reasoning for “the inherent violation of human rights” that occurs at the hands of America’s healthcare system (Farmer 222). Moore centers “his attentions toward the topic of healthcare in the United States in this documentary that weighs the plight of the uninsured (and the insured who must deal with abuse from insurance companies) against the record-breaking profits of the healthcare industry” (“Sicko“). Moore explores the United States’ immensely profitable healthcare industry with application of a structural lens. Moore addresses: the social conditions inherent in the fabric of society that foreshadow health outcomes and rates of morbidity and mortality; the impact of corporate activities [specifically those of health insurance companies] on health and disease; and historical explanations that account for the broken healthcare system of the United States.

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Works Cited

Farmer, Paul. Pathologies of Power. 2^nd Edition. ed. Berkeley: University of California Press, 2005. Print.

The NYU Health Prevention Research Center: Project RICE

The NYU Health Prevention Research Center is a member of the Centers for Disease Control and Prevention (CDC) network of Prevention Research Centers, which brings academic researchers, community members, and public health agencies together to conduct prevention research and promote the wide use of practices proven to promote good health.

The mission of the NYU Health Prevention Research Center is to implement a community health worker (CHW) model approach in diverse communities to build community capacity & leadership for cardiovascular health promotion and disease prevention.

The following are goals of the NYU Health Prevention Research Center:

1. Create an integrated campus-community infrastructure

2. Implement innovative strategies to promote capacity building and leadership models

3. Develop and implement training programs that build capacity to conduct community based health promotion research and activities

4. Evaluate the use of community health workers to promote health in Asian American communities

5. Develop and influence health policy

The NYU Health Prevention Research Center’s key research focus is to test the efficacy and feasibility of CHW interventions in building community capacity and leadership for health promotion and disease prevention.

Currently the core research project being conducted by the NYU Health Prevention Research Center is Project RICE (Reaching Immigrants through Community Empowerment), which will develop, implement, and test a CHW program designed to promote diabetes prevention among Korean Americans and South Asian Americans in New York City.

Adolescence & Adulthood in The Inheritance of Loss

The Inheritance of Loss is the domicile for the reclusive, vulnerable, and yearning characters introduced elegantly, honestly, and tenderly by Kiran Desai. The novel is set against the lofty misty mountains of Kalimpong, a quiet hill station in northern India. At the heart of the tumultuous text is Sai Mistry, a serene yet deeply concerned young girl, beginning to understand herself physically and emotionally. This is a theme that deeply resonates with all women at some point in life-myself included.

Sai’s life unfolds in multiple inter-weavings of change, punctuated by discontinuous transition. Her passage into adulthood is disturbed and complicated by specific circumstance(s) she finds herself deeply implicated in. But then again, I think it can be adptly concluded that we have all found the road to adulthood to be a thorny one at times. Throughout the literary piece, symbols and metaphors are used to convey the essence of Sai’s pursued path of development, which is marked by several transformative experiences. Although we do not all share the same experiences we all are transformed as a result of them.

Desai subtly employs the use of intricate allegorical language to form a visible relationship between the metamorphosis of a caterpillar to a vibrant butterfly and Sai’s transformation from an innocuous, naive young girl to a prudent, experienced woman. The caterpillar that metamorphoses into a captivatingly striking butterfly is the most enduring symbol of Sai’s unique transformation from her adolescence to her unrecognizable adulthood.