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Why an AYURVEDIC DIET ?

BECAUSE IT’S GOOD FOR YOU!

Ayurvedic Food Combining

For many, the concept of food combining—the idea that some foods digest well together while others do not—is entirely new, and somewhat foreign. But according to Ayurveda, it is an essential part of understanding how to eat properly, just as discovering one’s constitution and state of imbalance is important for one’s Ayurvedic self-discovery. Careful food combining can dramatically improve the quality of digestion, support the body in receiving a deeper level of nourishment, and positively impact our overall health.

However, most people in the modern world are accustomed to eating a number of foods that do not usually digest well together (like fruit with nuts, or beans with cheese). So why does it matter? The Ayurvedic perspective is that each food has a distinct combination of tastes and energies—and a corresponding effect on both the digestive system and on the body as a whole. Combining foods with radically different energetics can overwhelm the digestive fire (agni) and can cause indigestion, fermentation, gas, bloating, and the creation of toxins.1 This is why proper food combining is so important. Of course, certain combinations disturb the digestive tract more than others—an important consideration if this practice is entirely new to you. Regardless of your particular habits or symptoms, paying attention to how you combine foods can provide a valuable opportunity for insight, healing, and improved health. Remember, food combining is not about imposing black and white rules. It is one among many powerful Ayurvedic tools for improving digestive health and overall wellness.

A Balanced Approach to Food Combining

It is usually best to embrace the idea of food combining slowly and gently, allowing plenty of time to make the necessary adaptations. Some of the recommended adjustments are relatively simple; others can require a major recalibration in our habits, or be met with resistance. Often, simply developing an awareness of the improper food combinations that you eat somewhat regularly is a great place to start. Notice which foods you combine that may be difficult to digest together, and how often you indulge in them. Become aware of how you feel afterward. Do these choices affect your energy level, your digestion, your elimination, the coating on your tongue? Are particular combinations more noticeably influential than others? These are all important pieces of information. They can confirm the importance of proper food combining and can help each of us to identify the food combinations that are the most disruptive to our systems.

When you are feeling motivated and decide that you are ready to start adapting your diet to accommodate more supportive food combinations, consider tackling just one change at a time. Perhaps you’ll start by eating fruits alone, rather than in combination with other foods. Over time, you can gradually progress toward the ideal. While it would certainly be nice to avoid improper food combinations altogether, reducing their frequency can also be incredibly beneficial. If you do find that some specific food combinations are more problematic for you or your loved ones than others, focus your efforts on changing just those in the beginning. The most important first step is to become aware of your needs and your habits; from there, you can evolve an approach to food combining that works for you.

Combinations to Reduce or Avoid

The following list highlights incompatible foods and offers suggestions for more appropriate combinations. It is meant to be a helpful guide, not an exhaustive list. In fact, you may be aware of other combinations that do not work for your body. Honor those instincts. Because this resource is meant to help you determine optimal combinations at a glance, there is some repetition. Combinations listed in all caps are particularly challenging.

Compatible and Incompatible Foods: A List

Yes, some of these are staple combinations in many households. Pizza and a number of other beloved Italian dishes combine nightshades with cheese. And who among us hasn’t enjoyed beans with cheese at some time or another? Then there’s the fruit and yogurt taboo… So much for about 80% of all available store-bought varieties of yogurt; next time you indulge in a fruit-flavored yogurt, pay attention to how your digestion feels afterwards.In addition, there are some specific preparations that are challenging when combined with particular foods.

Supportive Food Combinations in Ayurveda
All of these rules can feel overwhelming, even irritatingly complicated. But, the rationale behind proper food combining really does make sense. Ultimately, combining mismatched foods generates ama , a toxic substance that is often at the root of imbalance and disease.2 But, for those of you who would like to understand a little more about HOW and WHY these food combinations tax our bodies, here are a few specific examples:

Bananas and Milk

Though commonly eaten together, bananas and milk are challenging to digest together because their qualities are so different. Bananas are heating while milk is cooling. That alone is problematic. Further, bananas become sour as they break down. So now our digestive fire has to process a sour substance and milk at the same time. Ever added a squeeze of lemon to milk? Or maybe you’ve poured a little milk into a tangy, fruity tea… only to watch it curdle instantly? What happens to these mismatched foods in the digestive tract is not much different. When bananas and milk are eaten together, their opposing qualities tend to smother the digestive fire and can disrupt the balance of intestinal flora, which results in the creation of toxins. This combination also frequently causes congestion, colds, coughs, allergies, hives, and rashes.2 A similar situation arises when we combine any sour fruit with milk.3

Eating Fruits Alone

The reason fruits are best enjoyed on their own is that fruit is usually somewhat acidic, fairly simple to digest, and often digests quite quickly. When fruits are eaten with other foods, there is usually a significant discrepancy between the amount of time required to properly digest the fruit versus the more complex food. Inhibited by the more complex food, the fruit tends to move through the digestive tract too slowly and can cause fermentation, gas, and bloating. In addition, the combination typically introduces a number of conflicting qualities into the digestive tract all at once, which has the potential to overwhelm or stifle the digestive fire.

Nightshades and Cheese

This combination is simply too taxing for the digestive fire. A nightshade is a common name for a member of the plant family Solanaceae, which includes potatoes, bell peppers, tomatoes, eggplants, cayenne peppers, paprika, tobacco, henbane, belladonna, datura, and over 2,500 other plants. Nightshades contain alkaloids, primarily as a means of defense against being damaged by insects. The alkaloids can be anywhere from mildly to fatally toxic to humans. As a result, diverse cultures around the world have long held an intriguing relationship with the nightshade family. Some have been used to make poisons, some contain incredibly addictive compounds such as nicotine, some are mind altering, and others create an incredible sensation of heat in the mouth.4 The bottom line is that nightshades contain a complex array of compounds that, once ingested, lead to a potentially dramatic cascade of chemical reactions in the body. Ayurvedically speaking, all nightshades are believed to be somewhat difficult to digest and to have the capacity to disturb the doshas. When we mix these inherently challenging nightshades with cheese—which is heavy, oily, and also difficult to digest—we can quickly overtax the digestive fire.

Beans and Cheese

Beans and cheese are similar in that they both tend to be heavy and are often difficult to digest. In order to break down properly, they both require a good deal of digestive strength. But, the similarities end there. Beans tend to taste mostly astringent and sweet, can be either heating or cooling (depending on the type of bean), and usually have a pungent post-digestive effect. Cheese, on the other hand, tastes predominantly sour, is almost always heating, and usually has a sour post-digestive effect. The post-digestive effect of different foods occurs once that food has moved into the colon; it affects the urine, feces, sweat and tissues—sometimes even at the cellular level. Two foods with distinct post-digestive effects are typically quite different from one another. This is the case with beans and cheese; when they are eaten together, they tend to overwhelm and confuse the digestive fire. Meanwhile, their combined heaviness makes them even more difficult to process, often resulting in poor digestion and the accumulation of ama.

Ease Into It

Embracing the wisdom of food combining slowly helps us to cultivate a refined awareness around how our dietary choices affect us. This heightened sensitivity can be an invaluable asset, regardless of how quickly we are able to replace improper food combinations with more supportive ones. Be gentle with yourself, progressing at a pace that works for you. You might find it helpful, on occasion, to take a moment to reflect on how your digestion and your overall sense of wellness have changed over time. Proper food combining tends to awaken the body’s innate intelligence, so for most, embracing good food combining habits gets easier with time and practice.

Much of the information contained in this article came from Dr. Vasant and Usha Lad’s cookbook: Ayurvedic Cooking for Self-Healing. Our deepest gratitude to them both for sharing an enlightened understanding of how to eat Ayurvedically.

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The Importance of Healthy Digestion
The concept of agni, the Sanskrit word for “fire,” is rather essential to the Ayurvedic tradition. Ayurveda views agni as the very source of life. It is said that a man is as old as his agni and that when agni is extinguished, we die. Perhaps even more significantly, Ayurveda teaches us that impaired agni is at the root of every imbalance and disease. So the importance of agni in Ayurveda simply cannot be understated.

Thank you ~ Banyan Botanicals

WHAT IS KRISHNA CONSCIOUSNESS?

By Ananta Sesa Dasa

The Vedic Times organisation follows the principles of Vaishanavism. Many supporters of the VTO are well versed in Krishna Consciousness; however, since the VTO welcomes every spiritual seeker, it seems appropriate to take a bit of time to discuss the history and philosophy of the movement.

History
Krishna Consciousness is our original spiritual understanding, which means that its history is actually as old as the universe. However, we will start the history a little more recently.

The Vedic culture (Veda means sacred knowledge) began in India over 5000 years ago. This culture is so named because of it’s spiritual and ritualistic adherence to the Vedas. The four Vedas (Rg-veda, Sama-veda, Atharva-veda, and Yajur-veda) were delivered to the people of India by Vyasadeva in order to make this most ancient wisdom available to all. The Vedas are very technical and difficult for the common person to understand, so other writings were brought into being as a way of bringing wisdom and truth to the less intelligent of society. These works were the Ramayana and the Mahabharata. Contained within the Mahabharata is the Bhagavad-Gita, considered by many to be the Bible of the Hindus, but of course, it is really the Bible of humanity.

The Bhagavad-Gita tells the story of a conversation held between the great warrior, Arjuna, and Lord Krishna, the Supreme Personification of the Godhead. Taking the role of guru, or spiritual coach, Krishna carefully guides Arjuna towards spiritual awakening and full knowledge. This text is left as humanity’s instruction manual. Its teachings are simple and to the point, but sadly, human ego drove some to abandon the true message of Krishna Consciousness, and instead to manipulate it to serve their own sense gratification for power and wealth.

Because of this corruption, Lord Krishna entered the world. This time, he appeared as a devotee of Krishna called Lord Caitanya (1486-1534). Caitanya fought against the corruption caused by ego and initiated a spiritual awakening through the sankirtan movement. The sankirtan movement, which is the chanting of the holy names, is the simplest method of reviving our dormant Krishna Consciousness.

The teachings of Lord Caitanya have been passed down from guru to initiate for the last 500 years, which brings us to the founder of Krishna Consciousness in the West, His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada (1896-1977). Shortly before his death in 1933, Prabhupada’s teacher, Bhaktisiddhanta Swami, instructed him to bring this ancient knowledge to the West. Prabhupada was finally able to make this a reality in 1965.

Swami Prabhupada arrived in New York in the fall of 1965 virtually penniless, but he was able to set up a small store front temple at the former Matchless Gifts giftshop on 2nd Street. From there he began to chant, give teachings from the Bhagavad-Gita, Srimad-Bhagavatam, and other important scriptures. Very slowly people started to notice, listen, and begin to follow the teachings from this spiritual coach. As the 60s moved on, and with the help of some prominent figures such as Allen Ginsberg and George Harrison, the movement grew in popularity and attracted many followers. (It attracted our own Gurudas in 1967).

During the final years of his life, Prabhupada travelled around the world 14 times and wrote over 50 books. He worked tirelessly to make Krishna Consciousness the world-wide movement that it is today.


Philosophy

The basic philosophy of Krishna Consciousness begins with the idea that we are not the physical bodies that we believe we are. Material conditioning has made us accept many falsehoods. Instead, we are spirit soul, which is part and parcel of Krishna.

In the beginning, humans existed in their original constitutional position, as the appendages of God. There was no sense of ego or desire to become anything more. We simply served the Lord and fulfilled His Divine Will. However, as time went on, a false ego developed within humans. This ego insisted that mankind was not just an appendage of God, but rather was its own person. With that mentality, desire for sense gratification developed and grew.

The created world had so many allurements, beauty, sex, wealth, power, entertainments, and so forth, that humanity forgot its true nature. As a result, we spent our time seeking these allurements and trying to find happiness within them. Of course, this is impossible. Any happiness found in this world is temporary, and when it is gone, it leaves a gap that brings misery. Suffering is the common state of existence for one who has forgotten one’s true nature.

True happiness can only be found in the eternal, which means letting go of all our temporary attachments and surrendering to Krishna. By doing so, we may return to our original constitutional positions as servitors of the Lord and find genuine happiness through that service. But how do we do this?

Lord Caitanya taught that the easiest method for reviving our dormant Krishna Consciousness, our love of Krishna and understanding of our true self, was through the chanting of the Holy Names of God. Within the Vedic traditions, the name of God, the image of God, or anything else associated with God is identical to God. So, when we chant the names of God, we are bringing Him into our presence.


The greatest desire of humanity is to see and know God. “I really want to see you Lord,” George Harrison sang in My Sweet Lord. There is a great deal of doubt and skepticism in this world about the existence of God, even from so-called believers. Like Doubting Thomas, they want proof, but it seems no proof is forthcoming. Another line from Harrison; however, says “it won’t take long my Lord”. This is acknowledgement that if one begins the process of chanting the Holy Names that one will quickly experience God and have the proof that is desired. One will soon be in the presence of God.

The Maha-Mantra
The chanting that Lord Caitanya spoke of is called the Maha-Mantra (the Great Mantra). It is comprised of three of the names of God: Hare, Krishna, and Rama.
Hare Krishna, Hare Krishna
Krishna Krishna, Hare Hare
Hare Rama, Hare Rama
Rama Rama, Hare Hare

Hare is the spiritual energy of God, and also represents the feminine aspect of the divine as Radha. Krishna, a name that implies universal attraction, is the Supreme Personification of the Godhead. Rama, who entered the world in human form, is the supreme enjoyer. It is through Him that we find true happiness. (Readers from a Christian background may find a strong similarity to the Trinity. Krishna would equate to God the Father, Rama to God the Son, and Hare as the Holy Spirit.)

Lord Caitanya taught that a devotee of Krishna should chant this mantra on a string of japa beads (similar to a rosary). The string contains 108 beads, and one chants the mantra once on each bead. After 108 times, one round of japa is completed. Caitanya advised that one should chant 64 rounds each day. In this way, the mind would constantly be focused upon Krishna to the exclusion of everything else. Recent spiritual guides, such as Srila Prabhupada, have lessened the number to 16 rounds per day due to the pressures and duties of modern life.

The key point is to ensure that one is constantly thinking of Krishna. The process of Bhakti-yoga requires that one offer devotional service to the Lord with love. So, one’s actions should be directed toward the service of the Lord and one should always be thinking of the Lord. In this way, one will remember and regain one’s original position as servitor of the Lord, and not be bothered by suffering from the illusions of the material world.

The ‘Vedic Times’ Retreat in Paraty ~ Brazil

Join us near the costal ‘historical monument’ town of Paraty, Rio de Janeiro State ~ Brazil

The Eco-Village and the Hotel Dharma Shala are in the mountainous jungle on the coast of Rio.

The Eco-Village has:
Many waterfalls in the mountains, near gorgeous preserved beaches; vegetable gardens, cows, exotic tropical birds, wild bananas, tropical fruit trees, fresh ‘ahimsa milk’ and a beautiful temple.

The Retreat offers:
Vegetarian and Vegan organic meals
Daily hikes to different waterfalls
Chanting & Asana Yoga classes
Ayurvedic teachings
Vegetarian & Vegan Cooking classes
Kirtan (spiritual music sessions)
‘Cinema and the Psyche’ workshop

Massages, one to one therapy with the Ayurveda, Natural Medicine Doctors and Counselors, day or half-day visits to the historic town and preserved beaches nearby can be arranged but are not included.

We will also have music and other performances during a bonfire on the last night.

HOSTING AND GIVING SEMINARS

ARADHANA DEVI DASI: Chanting Yoga ~ Mantra Meditation
MATTHEW JOSEPH MORREALE: Cinema and the Psyche workshop.  ‘Cinema and the Psyche’ is an exploring into the nature of cinema, the psyche and how they interrelate.
KIRTAN: (spiritual music) bhajan leaders from Brazil

Ana Lucia Alves (Aradhana dd) and Matt Morreale

ROOMS ~ SEMINARS ~ PRICES
Seven Days and Six Nights

For Prices, Packages and the booking form to secure your place, please contact us.

Many beautiful and spacious rooms

Package prices include all seminars and workshops, its certificates and all meals. Not included: Flights and pickup /drop off at the Rio de Janeiro International Airport.  Pick-ups with our Van (12 persons) cost $60 each way.

The Science of ‘Chanting Yoga’

Is ‘Chanting Yoga’ a science?
Can we trace the origin of chanting?
Do we need to understand what we are chanting?
Can the power of sound alter cellular and molecular structure – the DNA encoding etc.?
I don’t know how to sing or chant, does it really matter?
How much it will cost me?

Facts about ‘Chanting Yoga’

  • Thoughts are silent sounds.
  • Chanting Reduces Anxiety and Depression by balancing the nervous system.
  • Traditional Yoga, Ayurveda, and Sanskrit sources have demonstrated millennia ago the multidimensional effects of chanting yoga.
  • We become Compassionate to all living beings.
  • The effects of chanting boosts the immune system and can be rationally explained.

Chanting and heart health

There are a number of different “sciences” behind chanting. Some of these are the “hard” sciences such as physics and psycho-acoustics. In order to sustain its findings, such sciences require a deep rational thinking, which is just a small aspect of the vast intelligence. In contrast, the Spiritual sciences such as the different yogic practices that work with sound, are evaluated with a much subtler aspect of the intelligence.  Much has being written about this since yoga in its various modalities has moved to the west.

Recently, many doctors and scientist are becoming interested in the Chanting yoga phenomena. The following are just a few of the all increasing health professionals convinced of their therapeutic effects:

Dr. Herbert Benson states that chanting helps induce a “relaxation” response which causes reduction in heartbeat, brain waves and respiration.

Dr. David Shananoff-Khalsa believes that mantric recitation enables the tongue to stimulate the acupuncture meridians inside the roof of the mouth.

Dr. Ranjie Singe found that the chanting of specific mantras caused the release of hormone melatonin, and is investigating the importance of this in the healing process. So far, he has found that there are many benefits including shrinkage of tumors and enhanced sleep.

Can we trace the origin of chanting?

I have found that virtually every culture and tradition includes chanting and singing in their spiritual and health practices. Recitation of prayers is found worldwide and has been with us since the dawn of humankind. We find this common pattern in Hindu, Buddhist, Christian, Islamic and many other cultures.  Whether it is a shamanic or pagan tradition, you will have some aspect of chanting that could be considered Sacred chanting in their rituals and prayers. Sometimes these chants are used to invoke Divine entities. Other times they are used for healing or to ask for some boon such as bringing rain. In my experience, chanting is most commonly used to bring the gross fulfillment of desires.

Do we need to understand what we are chanting?

Anyone who has cultivated the habit of chanting will realize that chanting gives a pleasure that transcends the senses and elevates one beyond the boundaries of time and space. Chanting delivers us from our sense of dependency on temporal enjoyments which are always fleeting and limited. Chanting will move one past this unfulfilling existence to one’s true nature and destination regardless of whether one knows the meaning of the chant or not. I once heard it said: “as music has charms to soothe a savage beast, so the spiritual sound of chanting soothes the restless mind.”

Can the power of sound alter cellular and molecular structure- the DNA encoding etc.?

A great deal of research has been done recently into the power of sound. As a result of this research, it was proven beyond a doubt that sound can alter molecular and cellular structure.

In the 1960’s, a medical doctor named Hans Jenny conducted experiments which showed that sound was able to actually create form in various substances such as sand, plastics, liquids, and water. He would place these substances on a steel plate and then using a crystal oscillator, vibrate these plates with sound. Quite astonishingly, the various substances took on the most organic looking shapes—they looked like microscopic organisms or underwater life. He called this work Cymatics.

A Japanese scientist, Masuru Emoto, demonstrated that water molecules are actually affected by sound and our intention. Intention concerns our thoughts and feelings.  Intention is the energy behind the sounds that we create. Mr. Emoto found that clean water looked like a snowflake, very geometric. Polluted water looks like mud. Mr. Emoto has taken photographs of polluted water, which at first look like mud. After a priest has chanted over this water, new photographs were taken again. This time, the water looks like a snowflake, the sound and intentionality has restored it to its natural harmonious shape.

The work of Fabian Maman, a French acupuncturist and sound healer, has taken Kirlian photographs of hemoglobin blood cells that were exposed to different sounds. In particular, he took photographs of blood cells exposed to an ascending chromatic scale created on a xylophone. Each note effected the cell differently, creating a different shape and different Kirlian color.

The information above represents a small sample of the work that has been done to demonstrate that cellular structure and energy are effected by sound.

 I don’t know how to sing or chant, does it really matter?

The good news is that one does not need to be a good singer or even know anything about music. Chanting is not about singing in the usual sense. It is not about memorizing complex lyrics. It works whether it is done alone or in a powerful group kirtan. It works whether it is done softly or in full voice, as long it is from the heart and with the belly. Although for enhanced effect, one can add eye-focus and a gentle hand mudra, and eventually you may wish to go to a singing classes, these simple steps can easily be included later. The key is to simply begin chanting.

How much it will cost me?

Here is more good news, chanting is absolutely free. All one need do is try and enjoy.  It won’t work if you don’t do it! All that is needed is some time and an open heart. The benefits of chanting cannot be established through reasoning and intellect. It can only be experienced through devotion, faith and constant repetition of the chanting.

Facts about chanting Yoga: “Thoughts are silent sounds”.

More and more people are aware that our thoughts reflect and affect our mood, our attitude and our general health. Our thoughts are silent sounds–a type of vibration. The more refined our thoughts, the more elevated our vibration.

The entire universe was built on sound (Word), which is nothing but vibration. By vibrating a certain combination of sounds, we tune in to different levels of our intelligence, specifically, consciousness. Thus, chanting mantras is a conscious method of controlling our moods, and in turn, our frequency and resultant all-around radiance, much like changing the channel on the television.

Chanting Reduces Anxiety and Depression by balancing the nervous system

By combining sound, breath and rhythm, Chanting Yoga channels the flow of energy through the mind-body circuit, adjusting the chemical composition of our internal states and regulating brain-hemisphere imbalances, contributing to a natural abatement of fear and despair–emotions that underlie both of these common afflictions. By balancing the nervous system, chanting regulates the chronic stress and tension that is the norm for many people in today’s hyper-stimulated lifestyle. By balancing the endocrine system, chanting normalizes hormone production, which balances our moods and overall sense of well-being.

Traditional Yoga, Ayurveda, and Sanskrit sources have demonstrated millennia ago the multidimensional effects of chanting:

During the practice of Chanting Yoga, the breathing (prana) cycle is altered to a greater or lesser extent depending upon the number of syllables and consonants of the particular mantra.  Through this process, one is able to influence the Subdoshas of Vata namely prana, udana, samana, vyana and apana. This in turn, will bring balance to oxygen-blood ratios, thereby improving the following: a) nutrients absorption; b) optimum function of organs of actions; c) general circulation including the blood flow, the lymphatic system and nerve impulses, and elimination via excretory organs.

Sound (akash), Breath (prana), and Matra (rhythm) combined with Dhyana (meditation) directs harmoniously the flow of energy (prana or Chi) through the (shrotas) body channels. This will adjust and balance Agni (metabolism) and homeostasis. As a result, the physiology known in Ayurveda as doshas (Vata), (Pitta) and (Kapha), the dhatus, and malas are functioning in harmony. Chanting helps one to deal with stressful factors and brings an overall sense of well-being and relaxation. This in turn, triggers a cascade of beneficial influences which aid our General Health (Swasta Vrita).

We become Compassionate to all living beings

Chanting transcendental mantras brings an understanding of ourselves as one and different from God (Sadhaka Pitta). It awakens our original nature and love within us. As George Harrison has said often in his Bhakti practice, this type of chanting is “a direct connection with God.” When our spiritual identity is awakened, we experience the unity and diversity of all life. Our capacity for compassion naturally grows, allowing our daily lives to be free of conditional mistakes such as blaming others, hate, jealousy, envy and pride. With the elimination of these negative concepts, all that remains is pure love.

The effects of chanting boost the immune system and can be rationally explained

Perhaps the key to rationally understand the power and effects of chanting on human physiology are the upper palate, the movement of the tip of the tongue and breath.

The Upper palate is at the base of the hypothalamus, which is the control center of the physical body. It regulates communication between the Doshas Vata and Pitta and its sub-doshas (the nervous system and the endocrine system). My own repetitive experience found that the hypothalamus controls the entire nervous system (Vata ).

The tongue taps certain points along the roof of the mouth, sending signals to the hypothalamus. These signals regulate the chemical activity streaming into all parts of the brain and body.

Breath adjusts all the rhythms of our body, such as the familiar circadian rhythms; but also the lesser known ultradian rhythms, which monitor the smaller-scale energy cycles that occur throughout the day. Due to our hectic life style our nervous systems are often overtaxed. These rhythms are thrown out of balance. However, through the art of chanting we begin to bring a state of balance. When breath and sound are working together, we realize the magnificence of Life and how God became sound. One will also realize also that words are only approaching the tip of even greater benefits!

Chanting and breath brings positive effects on the parasympathetic nervous system (the nervous system that tells us everything is ok). These effects are multiplied and the healing response is triggered, which translates into healing and stronger immunity.

Chanting and heart health

According to the Heart Math, chanting is known to promote general wellbeing, and it is great benefit for the cardiovascular system. One reason for this may be that singing demands a slower than normal respiration, which may in turn affect heart activity. Coupling of heart rate variability (HRV) to respiration is called Respiratory sinus arrhythmia (RSA). This coupling has a subjective, as well as a biologically soothing effect, and it is beneficial for cardiovascular function. RSA is seen to be more marked during slow-paced breathing and at lower respiration rates (0.1 Hz and below). In this study, we investigate how singing, which is a form of guided breathing, affects HRV and RSA.

Rhythm: Through repetition of the mantra, patterns of sound are inscribed onto the brain. The unconscious becomes the conscious. The automatic becomes the deliberate. The mindless becomes the heartfelt. The repetition frees us from our destination-fixation, that desire to rush to the end. The repetition is the whole point. Through repetition, the mantra washes over us, as the waves in the sea gradually get us wet.

Projection: When we chant from the navel point while articulating the mantra, we not only stimulate the upper palate, but we vibrate the central channel by which prana, or life force, flows. For millennia, yogis have referred to this as the shushumna.  This dual process is said to move us into the realm of anahat, or unconditional love.

So far everything looks great, but how long will it take to achieve this promises?

Everybody is unique, so how long it takes will depend the degree of dedication and determination over a period of months and years. Although we experience glimpses of the above mentioned benefits almost the same day, this taste will encourage us to go deeper into the chanting Yoga. In the guidelines below, you will be given an idea of what can be accomplished in a certain period of time. This will help you to set realistic goals.

Reprogramming our habits

“It takes 40 days to break a habit; 90 days to gain the new habit;

120 days and you are the new habit; 1,000 days and you are Master of it.”

Chanting from minutes to hours will bring the following benefits:

3 minutes affects the electromagnetic field, the circulation and stability of the blood.

7 minutes begins to shift brain patterns, and the magnetic field surrounding the body increases in strength.

11 minutes begins to change the nervous and glandular systems.

22 minutes sees the three minds (i.e., the negative, positive and neutral minds) come into balance and begin to work together; the subconscious mind begins to clear.

31 minutes allows the glands, breath, and concentration to affect all the cells and rhythms of the body. Endocrine secretions are completely balanced as is the ethereal energy of the chakra (junction points of physical and spiritual centers).

62 minutes changes the gray matter in the brain. It stimulates the frontal lobe of the brain, as well as the pituitary and pineal glands. You work through the physical body, the emotions and mental states, stimulating higher, more subtle aspects of the self. The subconscious “shadow mind” and its psychological projections become integrated.

2 1/2 hours changes the psyche in its co-relation with the surrounding magnetic field so that the subconscious mind is held firmly in the new pattern by the surrounding field. You totally remake your psyche. These changes persist throughout the day and are reflected by positive changes in mood and behavior.

Author:
Alfredo Llorente Marcos
(Chaitanya Swarup das)
Ayurveda & Meditation Therapy

An Introduction to Achintya-Bheda-Abheda Tattva

The philosophy of Acintya Bhedabeda Tattva embodies the quintessence of all systems of Indian philosophy. Indian philosophy, embodied in the Vedic literatures, is over 5000 years old and inspired the birth of the two great Eastern religions, Hinduism and Buddhism. It has also greatly influenced the western world, particularly over the last 200 years. Most systems of Indian philosophy propound the view that the universe is fundamentally one, part of and pervaded by the Supreme Being, from whom it has emanated. As such, they maintain that the universe is not the outcome of blind chance, but that it is the result of intelligent design and that it has meaning and purpose. Furthermore, according to most systems of Indian philosophy the material universe, in which we live, is only part of an infinite and spiritual universe. Both the material and spiritual universe are considered energies of God, the Supreme Spiritual Being. The spiritual universe is defined as God’s internal energy, and the material universe His external energy. All living beings in the material world are essentially spiritual, and part of His internal energy. Finally, according to most systems of Indian philosophy, God is defined as a transcendental Person, endowed with consciousness, attributes and form, and who stands at the center and source of his infinite energies and emanations.

At the cornerstone of this world view is the notion that God, and the universe emanating from Him, are essentially one and different. He is one, in that He is the origin of, and pervades all beings, and He is different, in that His energies have their own independent existence and identity. This independent existence and individual identity accounts for the world of many-ness and variegatedness.. The problem is, that the principles of oneness and many-ness contain a logical paradox, and appear to be mutually exclusive. On the bases of logic it is indeed hard to reconcile how one entity can be one and many at the same time. Within the different schools of Indian thought, philosophers and mystics have attempted to resolve this paradox by emphasizing one principle over the other, thereby reducing e.g. many-ness to a by product of oneness. Some schools of thought, taking a more extreme position, have even postulated that only oneness is real, and that the many-ness constitutes an illusion. Throughout the history of Indian philosophy this theme, and its implicit paradox, has been at the center of philosophical discussions.

Thereby the oneness and many-ness principles do not just confine themselves to the relationship between God and His creation. The principle extends to virtually all areas of philosophy and science, such as the relation between matter and consciousness, between qualities and substance, between particles and fields, between energy and matter, and the personal and the impersonal. Interestingly, therefore, it appears that the principle of oneness and many-ness, with its inherent paradox, extends to all areas of reality.

Within the history of western philosophy we also find the constant recurrence of the oneness versus many-ness theme, resulting in different schools of opposing thought. Thereby the parallels between Indian and western thinking are striking. Most notable is e.g. the discussion and debates that have flourished on the issue of realism and idealism, or the relation between matter and consciousness, during the 16th and 17th centuries in Europe.

The great 16th century Indian philosopher and mystic Sri Caitanya Mahaprabhu formulated a new principle, shedding light on the paradox, and making explicit what was already acknowledged implicitly by many great Indian thinkers. Caitanya stated that the principles of oneness and difference are inherently inseparable, that they always exist simultaneously, and that their simultaneous existence lies at the core of all metaphysics. He furthermore stated that the simultaneous existence of oneness and many-ness is called Acintya in Sanskrit, which means “inconceivable”. Inconceivability implies that this aspect of reality is inconceivable to the human and finite mind, and transcends the principles of logic. The philosophy of Caitanya has been formulated in Sanskrit as “Acintya Bhedabheda Tattva”. Acintya means inconceivable, Bhedabheda means simultaneous oneness and many-ness, and Tattva means principle or truth.

The problem is, of course, that if we abandon and ignore the principles of logic, then we may be forced to accept any irrational worldview, and loose our ability to analyze and verify scientific and philosophical theories. For logic lies at the core of all philosophy and science. The principle of Caitanya however, makes a noticeable difference, in that Acintya Bhedabheda Tattva should not be considered ‘illogical’, but rather it should be considered ‘supralogical’. The difference is that while a supralogical principle may appear to defy the laws of logic, the principle itself can be perceived and verified by means of direct perception, and has an empirical foundation. As such the principle of Acintya Bhedabheda Tattva can be observed in many phenomenon and occurrences in this world.

A good example is the perception of a red rose. As mentioned before, the discussion on one-ness versus many-ness has extended itself to all aspects of philosophy and science. In the western tradition, two schools of thought emerged on the issue of the relation between substance and its qualities. One school, called the realists, founded by the Greek philosopher Plato, stated that qualities and substance are in fact two different realities. E.g. Plato postulated that there is such a thing as universal ‘redness’, that becomes superimposed along with other universal qualities, on a particular material substance, thereby creating a red rose. Plato therefore viewed qualities and substance as being different. Many centuries later another school of thought emerged, called the nominalists, that disagreed with Plato, and postulated that a quality can never be separated from its substance, and that quality and substance are in fact one and the same. This discussion is a very good example of the paradox inherent in the relation between a substance and its qualities. The fact is, that they are simultaneously one and different, and that while this may transcend, or defy, the laws of logic, our perception of the red rose confirms the principle.

Another example is the spatial perception of an object, say a coin. While the coin is one, it has many sides, an inside as well as an outside, an upside and down side. These different sides establish an element of many-ness within the object, that is simultaneously perceived as one object.

In modern physics the relation between particles and fields has been a subject of many discussions. Scientists have observed that a field, or wave, sometimes behaves like a continuum of energy (oneness), and other times behaves like a stream of finite particles (many-ness). The phenomena has in fact been named “wavicles” clearly establishing the simultaneous oneness and many-ness of these manifestations of energy. The discussion reflects the underlying principle of Acintya Bhedabheda Tattva. Following this theme, modern physics leans towards a worldview whereby the universe is seen as a unified field of energy, from which finite particles, in the shape of matter, emerge as a continuous process of creation. These finite particles can at any time revert back to their non-finite energetic state, which paints a picture of oneness (the field) and many-ness (particles) continually interchanging, and in fact simultaneously coexisting.

There are in fact many more examples that could be adduced to illustrate the principle of Acintya Bhedabheda Tattva, and that confirm the principle by means of direct perception. As such the principle is not illogical, but should be defined as ‘supra-logical’, transcending the limitations of the finite human mind.

Ultimately the philosophy of Acintya Bhedabheda Tattva explains the relationship between God and His creation, and more specifically, it also explains the relationship between God and living entities, such as ourselves. The philosophy of Acintya Bhedabheda Tattva states that this relationship too, is characterized by simultaneous oneness and difference. We are one with God in a qualitative sense, however we are different quantitatively. In quantity God is infinite and we are finite. It is therefore a mistake to assume, as some Indian schools of thought have advocated, that man is identical to God, and fundamentally one with Him in every respect. We are not God, merely small parts of God, with a limited degree of independence.

Acintya Bhedabheda Tattva also sheds light on the identity of God Himself. It maintains that while God is a transcendental Person, he is simultaneously impersonal as well. The relationship between the personal and impersonal too has been the subject of many philosophical arguments. While consciousness and form represent the personal aspect of God, infinity and all-pervasiveness represent the impersonal aspect, which attributes appear contradictory. Acintya Bhedabheda Tattva maintains that they both exist simultaneously, and that they complement each other. God is simultaneously full of form and formless, finite and infinite, personal and impersonal.

The philosophy of Acintya Bhedabheda Tattva, as expounded by Sri Caitanya Mahaprabhu, therefore represents a revolutionary new paradigm in our ability to understand reality, and it in fact resolves many of the apparently irresolvable paradoxes that have dominated philosophy and metaphysics in the east and the west for thousands of years.