A transformation in the way we practice medicine also requires changes in medical education and training. That's why the Clinic supports a variety of educational initiatives aimed at undergraduates, health professionals, medical students, residents, holistic clinics, medical spa's/spas (spa courses) and faculty.
The clinic is currently in the midst of a revision of its medical curriculum as part of our commitment to the best practice of medicine. We are developing and teaching courses in the medical practice, and are bringing an integrative perspective into the foreign and the resident clinics.
We provide monthly presentations on CAM (complementary and alternative) therapies to students and faculty in order to facilitate the understanding of these therapies in an integrative model of healthcare.
The subjects under this course are taught with all the modern knowledge of:
Ayurvedic Lectures I includes:
Ayurvedic Lectures II includes:
Ayurvedic Lectures III includes:
Tuition & Fees
AYURVEDA: ITS BRIEF FUNDAMENTAL CONCEPTS
Ayurveda is one of the most ancient medical sciences in the world. It adopts a holistic approach, treats a human being as a complex whole and strives for harmony between a human being and the entire environment around him.
In the Vedas, references relating to Ayurveda are available, especially in the Aiharvaveda, though we find no mention of the term Ayurveda as such. We presume, therefore, that when later on medical science developed, it formed a separate subject by itself and came to be known as Ayurveda, the Science of Life.
The philosophy of Ayurveda is mainly discussed in the ancient classical text, Charaka Samhita, which closely follows the Vedanta and early Samkhya and Vaisesika in respect of the composition of the human being, from the most subtle to the gross.
There are three main texts in Ayurveda, known as Brihat-Trayi, these are Charaka Samhita, Susruta Samhita and Astanga Hridaya.
A little after the classical text period, Ayurveda came to be organized under eight topics as follows:
1. Kaya-Chikitsa Medicine
2. Shalya-Tantra Major surgery
3. Shalakya-Tantra Minor surgery,like Eye, ENT, etc.
4. Agada-Tantra Toxicology
5. Bhuta-Vidya Psychiatry
6. Kaumara-Bhritya Paediatrics and Gynaecology
7. Rasayana-Tantra Geriatrics (the therapy for the aged)
8. Vajikarana-Tantra Sexology (the therapy for sexual disorders)
In the Buddhist period, the practice of Ayurveda flourished and spread outside India. However, it suffered a gradual decline under Mughal and British rules. After Independence in 1947, people started looking back to their own heritage and revival of Ayurveda started taking place.
In the study of Ayurveda, the study of Samkhya-Yoga and Nydya-Vaisesika is of great relevance.
The fundamental principle of Ayurveda is the treatment of a living body which is composed of five basic elements or ‘Building Blocks’ of existence, known as Panchabhuta, which are Kshiti (earth), Ap (water), Teja (fire), Mdrut (air) and Vyom (space).
According to Ayurveda, the functions of human body are governed by three bio-regulating principles, namely Vata, Pitta and Kapha. When these three principles are in normal state (or in perfect balance) in the body, they are called Tri-dhatu. However, they are never found in perfect equilibrium in the body; hence they are called Doshas because their disequilibrium in the body is the root cause of disease. So these three Bio-regulating Principles are commonly called Tridosha, which may be translated as the three main sources causing disease.
Vayu (also called Vata) is the regulating or motivating force which is generated in the body, because of its association with the soul (Atma), and is purveyed, or flows, along the entire nervous system spread out all over the body.
Pitta is responsible for all metabolic processes; it belongs to ever}- reaction in which heat is generated. Pitta is responsible for the energy released by chemical and bio-chemical processes. The main carriers of Pitta in the body are enzymes, co-enzymes, hormones and vitamins. Pitta is the heating principle in the body operating through the neuro-hormonal mechanism.
Kapha is the formative, preservative and cooling principle. It lends to the body firmness, stability, flexibility and calmness; Kapha aids anabolism and so builds up the tissues. One of the essential functions of Kapha is to ensure permeability of the intracellular and extra cellular fluid through the body. Kapha regulating principles also depend on the level of enzymes, co-enzymes, hormones, vitamins, etc., which work in association with the parasympathetic regulatory system for the construction, development and separation of waste materials in the body.
Disturbance in the equilibrium of the three bio-regulating principles, Vata, Pitta and Kapha are treated by administering substances available in nature such as medicinal plants and herbs, animal products and minerals which carry in them six types of tastes or Rasas with their related properties. Each Rasa is formed of two types of Bhutas. The six Rasas and their respective Bhutas
The final outcome depends on the interaction of the elements (Bhutas) present in the six Rasas with those of the three Doshas (Vata, Pitta and Kapha) functioning in the human body. Thus we find that in Ayurveda, the Pandw.bhautic-Sha.riris being treated with the Panchabhautic-Dravyas (substances) available in nature.
The basic concept of Ayurveda is to treat the complete human system including the mind, and for this reason, it is called holistic medical science.
Ayurveda seeks to create a condition in the body where microbic agents are not able to multiply. The healing process is supported in these ways:
Ayurveda holds that the body can be treated by what we eat; food are remedies, plants are healing drugs, and diet is the best therapy.
It may especially be noted that so far Vata, Pitta and Kapha in Ayurveda were described in English as humours or energies. Basically, Vata or Vata is energy which cannot be humour and, on the other hand, Kapha in any way cannot be called as an energy. The study of Ayurveda by taking Tridosha as both humour and energy is very confusing and misleads a scholar to understand tine subject matter, that is why, so far, Vata, Pitta and Kapha in Ayurveda have remained unexplained.
By adopting a different pattern of thinking, the term bioregulatory principles has been used. By using this new term, we found that the concept of Ayurveda becomes crystal clear and very scientific. The study of this will further reveal the truth.
Bioregulating Principles: Tridosha
The Interior of the Body and the Digestive Processes
Understanding Tastes: Rasas
Pathology in Ayurveda
Diagnostic Methodology in Ayurveda: Nidana
General Principles of Treatment: Chikitsa
Ancient Indian Body Purification Therapy: The Panchakarma Therapy
Pulse in Ayurveda: Nadivigyana
Concept of Nadi in Ancient Texts
Prana: The Life Factor
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