C a rlo D Do ro f a tti’ s PRA NA H HEA LING M M E THO D G uid e tto Pra na the ra p y
www.pranacentre.org
Ta Ta ble of C ontents ontents
PREFAC E........................ E..................................... ......................... ......................... .......................... ......................... ......................... ......................... ......................... ..............3 .3
1. WHAT IS ILLNESS?............................................................................................................6
2. THE POWER OF THOUGHT HOUGHT........................ .................................... ......................... ......................... ......................... .......................... ................... ......12 12
3. HEALERS......................... ..................................... ......................... ......................... ......................... ......................... ......................... .......................... .................... .......15 15 4. PRANATHERAPY............................................................................................................19
5. SCHOO SCHOOL L FOR SPIRIT IRITUAL HEAL HEALER ERS.................. S.............................. ......................... ......................... ......................... ......................... ............25 25 6. THE LASTPARTICU IC ULAR............... ............................ ......................... ......................... ......................... ......................... ......................... ..................... .........26 26
GLOSSARY ....................... .................................. ...................... ....................... ....................... ....................... ....................... ....................... ....................... .................27 ......27
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PREFAC PREFAC E
Pra Pra nath na therap erapy y is is a tec hnique hnique tha tha t cha c hannels nnels vital energy, energy, and a da pts it to to the pers p erson on in order to activate a therapeutic healing and re-establish the natural equilibrium wherever needed. This technique, although accelerating most other therapy cycles, is not specifically aimed at healing existing conditions but rather as a preventative psychophysical safeguarding. The Prana-healer is able to channel and direct prana vital energy to restore the harmonic metabolism of the body and to gi g ive wel we ll-being and a nd self confi c onfide denc nce. e. A healt healthy per person is able able to live ea eac h moment of his his or her lif life with conf c onfide idenc nce: e: inside inside the family, as as well as as in a working environment and in soc socia iall re relat lationships.
Pranatherapy accelerates the effects of the cure and it is indispensable to reestablish the lost equilibrium by targeting the point of origin, or the imbalance may otherwise re-emerge with different symptoms. Pranatherapy is complementary to conventional medical intervention and can accelerate the healing process. It intervenes at the source rather than simply addressing symptoms of an illness and assists to re-establish good health. The pr pranana-healer healer cur c ures es the the pe person, not the illness illness.
The The fir first step of the the pra pra na 1 is to re-e re-es stabl tab lish ish the the ener e nerge geti tic c ba la nce nc e a nd to c lea r the the organism. Many diseases certainly have a nervous origin, they are psychosomatic and therefore the prana works first of all on the nervous system. It is important to keep in mind that, just like all natural and traditional medicines, the main ma in purp purp o se o f the pr p ra nather na thera a p y is is PREVENT PREVENTION ION.. Everyone needs pranatherapy, especially to remain healthy! Ther Therefor efore e it it is useful useful to: • • •
Keep Kee p yours yourself hea he a lthy; lthy; Fa vour a gener ge nera a l sta tu s of well-be well-bein ing; g; Streng trengthen then your vital, vital, intellec intellec tual and a nd p hysic hysica a l fac ulties ulties..
Pranatherapy natherapy has been been shown shown to to be be par particular ic ularly ly ef effec tive in healing healing aller allergie gies s, infla inflamma mmattions, int intestine estine disorder disorders, heada headac c hes, neuralg neuralgia ia,, arthrit hritis, is, ec zema, zema, c onstipat ipation, anxiety anxiety or depress depression, ion, insomnia insomnia and hyper hypertension. 1
In general, Prana is a natural manifestation of the vital energy. There is also a more essential and superior quality of prana which can be used in a context of spiritual education. This kind of matrix-prana (ca lled b a s e - p r a n a ) is extremely refined and exists in a homogenous state, without colour, form and specialisation. Ther Therefore, efore, it has no lim limit itations ations and wo rks lik like an intel intelli ligent gent force. force. 3
Pranatherapy in Germany, France, the UK and Russia has for many years been officially considered to be an effective and legal therapeutic pathway. Experts specialised in the administration of Pranatherapy integrate with traditional western medicine a t both a gener ge nera a l pra pra c tic tic e a nd hospit hospita a l level. level. In the United States there are many centres and sanitation institutes in which the therapy is based on a form of laying-on of hands. An example in point is the M edica ed ica l Center C enter of New York where al a ll staff, staff, both bo th nur nurs sing a nd p a ra medi med ic , is is tra tra ined ined a nd p repa ep a red to admini a dminis ster to those those in need nee d Pra Pra nath na therap erapy. y. The The studies on the the effects effec ts of Pra Pra nathera nathera py on the the huma huma n body bo dy a re a lways wa ys increasing in number. Research completed on the physiological modifications in the patient during and after the therapy have registered diverse effects of the pranic ener ene rgy. In the United States the Drexel University and Duke University have observed in all subjects treated with Pranatherapy a contraction or dilation of the blood circulation system, an increase in cell oxygenation, and an improvement in the metabolism. Moreover in these subjects, blood acidity has been shown to drop, the regulation of the quantity and quality of gastric juices has improved, and the production of endorphins - the so called “hormone of happiness” because it precedes the control of pain in the body - increased. To control the “placebo effect” many experiments were made on animals – and the same results were found. A study tudy on o n the var va rious rea c tions tions to Pra Pra nath na therap erapy y cond c onduc ucted ted in Italy Italy by the the C entra entra l Hospital of Turin over the period 1982 to 1987 both on healthy and sick participants - affected by diseases that can be diagnosed through conventional techniques like mammary dysplasia, arthrosis, rhinitis, neck pain – that were unaware that Pranatherapy was being used on them as part of their treatment - showed increased body temperature and beneficial effects on the parts of the body wher whe re Pra Pra nather na thera a p y was wa s a d minis minister tered ed.. Over O ver time time in all a ll c a ses, impro impro vements veme nts in the the p a tient’ tient’s s hea lth lth wer we re regis reg ister tered ed.. Pranatherapy, alone or administered in combination with other therapies, rebalances and heals the human body without complications and in a harmonious and non invasive way. It is a valid help in the necessity to reduce the use use of o f phar pha rmac eutic eutic a l produc prod ucts ts tha tha t fr frequentl eq uently y cr c rea te c olla olla tera tera l effec ts. ts. Thi This s bri brief book boo klet a ims to c la rify two pri principa l poi po ints nts: • •
C ompr omp rehend ehe nd wha w hatt is is sicknes ic kness s a nd ther the re fore under unde rstand the pa p a tient; tient; How to follow follow a pa th tha thatt brin brings gs you you towa tow a rd a hea lthy thy body, bo dy, mind mind a nd spiri pirit.
Probably you will find points of view on sickness that are quite different to those that you have usually considered up to now. The new mental openings that you
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will acquire – for those that want it – will be of enormous help, to face life, sickness and d eat ea th. In fact, understanding what is sickness and the pain that is associated with the sickness, help us to understand with a certain level of clarity and depth the reason why traditional natural medicines, 2 and especially Pranatherapy, constitute a truly valid and definitive help to cure, alleviate, and finally heal the sickness that afflicts us.
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Ther There e are many types of medic ine ine c alled alled “natural” “natural” or “trad “trad itional” itional” and the op erators erators also often c all them them “different “ or “alternative”. Many medicines have an ancient origin, while others are modern, for example, homeopathy. Some healers use a simple procedure and practice by instinct; on the contrary others prefer tec hnologica hnolog ica l ins instr truments uments a nd struc tructur tures. es. All natural natural med icines are, ab ove all, preve preventi ntive ve a nd c ontrary ontrary to the a utoma tic use use of med icines icine s as well as a s to to resort resort hurried hurriedly ly to surge surge ry. ry. This This is not a matter ma tter of rigid rigidity ity,, but b ut it is a philosophical assumption: in the natural medicine the individual must be the protagonist of the healing process. Thus the term “natural” refers to a way of behaving and thinking and not to the method which is used. 5
1. What is illness?
Illness originates from a lack of balance caused by different factors concerning the sick person as a whole; in the long run this can endanger the health. Therefore the unbalance affects the psychic and nervous sphere, and at last the physical o ne. A t this this p o int int p ra nather na thera a p y is b est when whe n it it is c o mbined wit w ith h co nventional nventiona l medical advice, as the energetic disorder is by then present on a physical and pa thologica thologica l pla pla in. A serious healer healer will will never have the intent intention ion to to replac eplac e a doc doc tor (neither (neither to make make a diagnosis), as the fields of intervention are different.
Usually one identifies illness from a discomfort or when one doesn’t feel well, but a limited and distorted awareness of ourselves and of our own body is already an illness. The mind and the thought can deeply influence our body, and vice versa: thoughts of joy and sadness can have a positive and negative action on the body and on the mind. Restlessness, fears, hidden tensions, and all the moods, that sophi op his stic tic a ted instr instrument uments s of c onventiona onventiona l medicine med icine c a nnot see see,, ca c a n be per pe rc eived by our own sensitivity. They are the expression of the health and of the illness of our spirit. It is important to understand that our body and/or our mind are part of the same reality. Therefore the disease must be seen as a sign of unbalance, as a lack o f har ha rmony mo ny inside inside o urs urse lves. lves. From an esoteric point of view the body is a simple - but very important instr instrume ument nt at a t the se se rvice vic e of the so so ul. Sic Sicknes kness s is henc he nce e a p re c ise ise signa l of our o ur spiritual state. During During this this p eriod eriod o f time time - mad ma d e o f mater mate rialis ialism, co c o nsumption nsumption and a nd p ollution ollution – there has ha s been be en a multi multipli plic c a tion tion of ex e xternal ternal age a gent nts s tha tha t put to the test test our body bod y and a nd the the p sycho yc hop p hysic hysica a l balan ba lanc c e in its re lations latio nship hip with w ith the envir e nviro o nment. nme nt. This makes ma kes us more exposed to sickness, and to the necessity to intervene in a timely way, independently of our interior state. Nevertheless, being more or less vulnerable, even under these conditions can be a synchronic signal 3, awakened by our own sp irit iritua uall re re lations latio nship hip wit w ith h our o urs se lves a nd with the ex e xistenc istenc e .
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Synchronicity is is a term term that wa s used used by the Swiss wiss psyc psyc hologis holog istt Ca C a rl G. G . J ung to de sc ribe the a lignment lignment of of univers universa a l force forces s with with one's one 's own life experienc experienc e. J ung believed b elieved that some some (if not all) c oincidenc oinc idenc es were were no t mere chance, but instead a literal "coinciding", or alignment of forces in the universe to create an event or circumstance. The process of becoming intuitively aware and acting in harmony with these forces is what J ung lab lab elled elled "in "indivi dividua dua tion." tion." J ung said said that an indivi individua duated ted person person would ac tuall tually y shape hap e events around them them throug through h the c ommunic ommunic a tion tion o f their c onsc onsc iousnes iousness s with with the c ollective unc onscious. onscious. J ung spoke o f synchronicity as being a "non-causal connecting principle", in other words a pattern of connection that works outside of or in addition to causality. Therefore, synchronicity interacts with events beyond the time and the se a n d e f f e c t law of c a u se . 6
In this sense sickness can be considered an indirect result of our actions and life choices that are sometimes, according to reincarnation theories, related even to past lives, generators of Karmic 4 c onseq onsequenc uences es.. Every desire, every thought, every action taken by a person gives origin, always, c onstantl onstantly y and c ontinuous ontinuouslly to to a forc forc e in which the effec e ffects ts operate op erate on o n tha tha t per pe rson and on their soul. Sickness can be a signal, a push towards evolution, even through the pa p a in tha thatt it it provokes. provokes. We have to understand that the mind and body are part of the same and id entic entic a l rea rea lity. ty. Sicknes Sickness s is henc e inter interpreted preted a s a signal of o f imba imba la nce nc e a nd la c k of harmonisation of our being in a most general sense. Many times sickness becomes a master that gives us precious suggestions. Healing requires a deep understanding of this message. Otherwise, no medicine will be of help; each medicine will only shift the sickness to different plains, and onto different parts of our subtle and physical bodies. A spiri piritua tua l hea ler ca n help the proc ess ess of c ompr omp rehens ehe nsion ion and henc e of o f heal hea ling. ing. A healing is really successful if the tensions that caused the original imbalance are reduced. In the absence of this, all those pharmaceutical products that are commonly massively prescribed - immediate and relentless remedies - might be useful to address the symptoms, causing imbalances and collateral effects, but not to c ure ure a nd to re-es re-e stab lis lish fully fully your hea hea lth. lth.
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The The law law of Karm Karma a originated in the Vedic system of religion, otherwise known as Hinduism. As a term, it can at the latest be tra tra c ed ba c k to to the ea rly Upa Upa nishad nishad s, around 150 1500 BC BC E. In its its major conc c onc epti ep tion, on, karma is the p hysica hysica l, menta mentall and supra-mental sys system of ne utral utral rebo und, "ca use use a nd effec e ffec t," that is inherent in exis existenc tenc e within the bo unds und s of time, spa spa c e, a nd c a usa usa lity. lity. Essentiall entia lly y what wha t this this means mea ns is that the very being whic h one experienc experienc es on (sa (sa y, as a human being) b eing) is go verned b y an immuta immuta ble preservation of o f ener ene rgy, vibe, vibe , and a c tion. It de nies the os o stensible tensible a rbitrariness bitrariness of Fate, Fate , Destiny, Destiny, Kismet, or other such uc h Western Western conc c onc ep tions tions by a ttr ttributing ibuting a bsolute bsolute rea son a nd de termin terminis ism to the wo rkings kings of the c osmos. osmos. Karma, for these reasons, naturally implies reincarnation or rebirth since thoughts and deeds in past lives will a ffec t one's one 's c urrent urrent situation. situation. Thus Thus,, ever eve ry individual individua l alike alike is resp resp onsible for the traged trag ed ies a nd go od 'fortunes' 'fortunes' which are experienced. The concept of an inscrutable "God" figure is not necessary with the idea of karma. It is vital to note that karma is not an instrument of a god, or a single God, but is rather the physical and spiritual 'physics' of being. As gravity governs the motions of heavenly bodies and objects on the surface of the earth, karma governs the motions and happenings of life, inanimate and animate, unconscious and conscious, in the cosmic realm. Thus, what certain philosophical viewpoints may term "destiny" or "fate" is in actuality, according to believers of karma, the simple and neutral working out of karma. Many have likened karma to a moral banking system, a credit and debit of good and bad. However, this view falls short of the idea that any sort of action (action being a root meaning of 'karma'), whether w e term it 'good' or 'bad', binds us in recurring cause and effect. In order to attain supreme consciousness, to escape the cycle of life, death, and rebirth and the knot of karma one must altogether transcend karma. This method of transcendence can be linked to many religious interpretations, not only Hinduism and Buddhism, but other faiths and philosophical systems as well. From the esoteric point of view the one who follows a spiritual pathway should tend to use one’s own Free Will with Awareness, beyond the relative and limiting opinions about “good” and “bad” coming from the moral or from the convenience of the moment. This way one can act with purity and without attachment, therefore without producing karma and, finally, escape from the cycle of reincarnations. The illness can be a sign which arrives from far away, even from other lives, to allow us to understand something important. 7
Sometimes suffering and illness are processes that the body triggers to cure and to de-intoxicate itself and that we block – due to fear – by fighting the illness with antibiotics. It is necessary to emphasise that the obsessive desire to forget and distance illness from ourselves means often wanting to postpone a meeting with our own conscience and responsibilities, accepting illness like an instrument of reflection and change. In pain we can more easily ask ourselves why we behave as we do, why certain events affect us, of our general condition. Hence, we can become aware and find deep within ourselves the reason and sense of things. Pain, can hence represent the work of the human being in reaching its own conscience, through the will to understand and to overcome its condition of ignorance. It is a p urify urifying ing step. tep . When sickness reaches the physical body it is too late, and the more that it has infiltrated the body, the more invasive and urgent interventions will be required: analgesics, antibiotics, surgical procedures etc... These practices - if all goes well can re-establish a certain physical state, but the original problem remains and is ready to newly manifest itself through other forms of disease. Hence, Pranatherapy will be necessary to re-establish the balance on other levels a nd plain pla ins s, to to c ompl omp lete the therapeuti therap eutic c a c tion. tion. In tr truth, uth, the the p roc ess ess should be b e the the opposite: conserve the subtle and spiritual balances to avoid pathological repercussions. Pranatherapy should be undertaken before: it is to be considered a routine and constant procedure to conserve your health and not for the cure of the dis d isea ea se. This This should b e vali va lid d for all a ll medic med icine ine in general. ge neral. Thes These e gener g enera a l c onc epts ep ts a re not to be c onfused onfused with with supersti uperstiti tion on or fa fa natic natic ism: we should apply common sense to understand how to best harmonise the necessary interventions, especially in emergency situations, when the physical damage e videntl vide ntly y nec e ssita ita tes interventions interventions with intr intrus usive ive tec te c hniques hnique s: for extre extre me conditions extreme measures are called for. If required these regenerative measures should be applied, not only for the physical body but also for the involved subtle parts, accompanying the convalescence with suitable treatments – Pranatherapeutic energy revitalisation treatments. These are particularly efficient, for example to accelerate the process of regeneration of damaged tis tissues ue s o r to avo a void id po p o st-tra t-tra nsp nsp lants la nts p ro b lems o f reje rejec c tion. From what we have said it is evident that sickness is a bridge across which it is possible to return and reconsider one’s self. The way in which nowadays we face sicknes ic kness s is the symbo symboll of man’ ma n’s s c urr urre nt co c o nditi nd itio o n. Every epoch has given a different interpretation to the state of sickness. Every interpretation reflects a religious conviction - philosophical and political - that has developed through history. It is important to emphasise the fact that frequently within the same society there can exist contemporaneously diverse ways of c onside onsiderring sic sickn kne e ss. A very c lear lea r example examp le is offer offe re d b y the the simult imulta a neous neo us p resenc esenc e o f method me thods s that tha t sta starrt fro fro m ver ve ry different different as a ssumpti ump tio o ns: ns: 8
1. a llo p a t h ic ic m e d ic in e , that which is conventional and academic, that has as a ba se p remise emise a mec hani ha nis stic tic view view of the wor wo rld; 2. N a t u ra ra l m e d ic in e s, considered by many to be “complementary”, that are inspired by a more spiritual and holistic 5 vision vision o f sic sic kness. kness. Often, official medicine considers sickness like an external factor to man: an uncomfort unc omforta a ble incidenc inc idenc e that tha t should should be b e a dd ress essed a s fast fast as po ssible. ible. In pra pra c tic tic e, in our current time, man doesn’t try to serenely face sickness, to understand it, to comprehend it, and to accept it as a clear signal that comes from the being – mind and body. The problem is that in this way we cure the sickness but not the sick. ic k. The The domi do minant nant tendenc y is simply mply tha tha t of refuti efuting sic kness ness, uniquel uniquely y lived a s a negative experience lacking in significance, without trying to recover the teachings that it offers us. It is normal that this behaviour is even the cause of a ra dica dic a l fear of dea th. th. Thi This s a tti ttitude tude c orr orrespo esponds nds to to the the c urr urrent c onsum onsumiing phas pha se of our soc soc iety: ety: si sic kness ness has become an “evil” to consume as soon as possible. Thus, we are completely becoming estranged from our own body and entrust the task to provide for our health, or better for our illnesses – that become more and more numerous and d ivers iversified ified,, with with ab a b surd urd a nd terr terrifying ifying names na mes - to other o ther p eop eo p le: the the d oc tors. tors.
The The delega d elega tion of o f the the mai ma intena ntenanc nce e o f our sta te of hea lth to to others others, in in add a ddiition tion to confirming our ignorance and of being unaware of ourselves, promotes a state of gener ge nera a lised ised fear fea r: an a dd iti itiona l fea fea r that “ci “c ivil vilised” ed ” man has ha s c rea ted. Man, in fact, while increasing on the one hand its apparent ability to act on the external world with technologies that are always more refined, on the other hand there there is a c o ntinua ntinuall lly y incr inc rea sing ing dis d isa a ssoc iation with with the the dee d eep p er self. In modern mod ern society we assist a continual delegation of tasks, both physical and mental, to the world of technology and machinery, with a consequent specialisation of work, fragmentation of knowledge, a homogenisation of patterns of work, habits, behaviour, and a standardization of communication. But just in the period of time of an apparent maximum domination over nature, man ma n redis red isc c o ver ve rs fea r under unde r the for fo rm of o f sic sicknes kness s, within within itse itse lf. Man has mechanised all its activities, constructed an enormous quantity of useless sophisticated objects, at the same time creating an artificial need for these 5
is is a philosop philosop hy which p romotes wholenes wholene ss over ove r the the reduc red ucti tionis onism m and a nd dua lis lism of c onventi onve ntiona ona l Holis Holistic he a lth Western medicine. Its proponents argue against making an unnaturally acute distinction between soma and psyche, structure and function. According to the “holistic concept” the individual is a superior and complex result, result, some something thing mor mo re than just just a sum of o f or o rga ns. ns. 9
objects, of which, he does not even know how they function just like he does not know really understand himself. Sicknes ic kness s rea wakens wa kens fea r bec be c a use use it fo fo rc es us to p ut into into d isc isc uss ussion our o ur ra p p o rt with our body, to re-examine our convictions, and our basis. It gives rise to an internal crisis. Only if sickness were experienced in a strictly personal way - participating in the experience, like a moment of enrichment – it can represent an element that is perfectly integrated in the process of life and evolution. During the phase of sickness our state of consciousness and our logical patterns change, and we can find find new, new , c rea tive, tive, intuiti intuitive ve a nd extr extremely eme ly valid valid so lutions utions.. The The a nimal nimal is normall normally y a ble to re-estab e-establlish its its hea heallth, th, findin finding g by itself tself,, ins instinct nc tively, vely, and the most suitable remedies in the environment in which it lives. Man, on the contrary, through a relationship with nature that is always more mechanistic, has increased the distance between himself and the environment in which he lives, accepting, voluntarily and passively, alienating conditionings. Sickness has become also a means of social control that obliges each of us to the needs of conformism and of the market. Man delegates to the scientist the job of analysis, diagnosis, cure, with laboratory research, chemical compounds and identical remedies for all. Sickness is no more a precious personal expression but a good for mass consumption. Sickness, like old age, is no longer a source of comprehension, but a state of non functionality to the system. All medicines that are on the market confirm only the impoverishment and the undermining of medicine that is more concerned with the sickness rather than the sick. Sickness is no longer a moment of comprehension but of war against symptoms and bacteria that exit from these wars always transformed and stronger (without (without c ounting ounting c olla olla tera tera l effec ts). ts). The The offic offic ia l wester western n med mediic ine is is a bove bo ve al a ll “sym “symptomati ptomatic c ”, tha tha t is is, it it hun hunts ts do wn the the symptom to subdue it with a specific drug, but not resolving the root problem. Often the symptomatic medicine permits a reaching of results – apparently rapidly – only because it acts on the symptom, that is, the pathological local manifestation and on the pain that is expressing it. Not addressing the real cause of the illness it reappears, maybe in a different disguise and the medical treatment may have worsened worsened the the da d a mage. mag e. M a n has ha s lost lost lik like e this this c o ntro ntro l, in add ad d ition ition to the valu va lue e o f hea lth. lth. The The loss oss of o f this his c ontrol ontrol is large largelly demons de monstr tra a ted from from the the enormous enormous,, a bsur bsurd d a nd superstitious use of medicines, of which little is known of their effective use or even their deleterious effects are discovered only after many years from their launch in the market (that came about certainly not only for altruistic therapeutic reasons but more for considerable pecuniary interests). This abnormal consumption has become an attempt to exorcise sickness through a frequently ridiculous behaviour a nd the the wor wo rld of hea he a lth has incr nc rea singly ingly bec be c ome a wor wo rld for “spe “spec c ialis ialists” ts” that ar a re armed with an increasingly incomprehensible vocabulary used to classify medicines, remedies and techniques, that throws an aura of mystery and reverence onto the “official” world of medicine – that is conforming with 10
academic dogma just like a religion. Heresy and sentence, to those, doctor or pa tient, tient, that that da d a re not no t to to follow follow the the o ffic ffic ia l way. Unfortunately even the relationship between doctor and patient has completely disappeared. The doctor is no longer able to “feel” the patient through their intuition and sensitivity, based on a quasi-familiar relationship (remember the figure of the family doctor that was almost a member of the family and that could judge sicknes ic kness s within within the lig lig ht of o f a d ire ire c t re re lations lation ship with the sick, ic k, his his p e rso nal na l story, story, his his environme environment nt etc .). Tod a y we run to get ge t x-r x-ra a ys d one, one , ultr ultra a sounds ound s, C A T sc a ns, ns, magnetic resonances, just to put our minds at ease – and meanwhile taking in a load of deleterious radiation, frequently causing by themselves serious consequences. In “modern” society, especially in the most developed countries, the the sick is c onsidered onsidered a “soc “soc ial cos c ost” t”,, a tempor tempo ra ry los loss s of p roduc od ucti tive ve c a pa c ity ity that that can be compensated only if it becomes an adequate consumer of medicines, of medic med ica a l test tests s, pr p ro thesis thesis within within those those big b ig a nd expens expe nsiv ive e “supe “superrmar ma rkets” kets” that tha t we c a ll hospitals. A nd so we a re still till light light yea rs a way wa y from from resea resea rc hing hing the har ha rmonic relati ela tio o nshi nship p with nature and with the energetic forces of the universe: the medical industry finds a place of honour in society while we lose completely the sight of every implication of individual growth and of spiritual progress (the latter is easily satisfied through consuming the goods of the religious industry - but this is another topic...). Fo rtunately tunate ly,, toda tod a y many doc d oc tors, tors, in par pa rtic tic ula ula r young o nes, nes, ar a re sensit ensitiv ive e to this typ typ e of view point, and hence are careful to re-impose an adequate and personal re lations latio nship hip wit w ith h the sic sick k per pe rso n. This re lations latio nship hip is b uilt uilt on the b a sis o f a d e e p e r understanding of human values, and a disposition of being more amenable to a c c ept ep t or to deep de epen en knowledg knowledg e - with with an a n open op en mind mind - natu na turra l med mediic ines. nes. Given the actual environmental, social and cultural conditions it is very difficult today to abandon oneself totally to natural medicines, even if ideally it would be desirable. This is required especially as an efficient prevention, but, in the therapeutic field it is more necessary to find, case by case, what is the most appropriate curative path for a person to take, integrating every possible solution – allopathic or natural – in a harmonic and holistic way, with intelligence, and without sticking doggedly to either type of therapy. This is not only to face sickness but als a lso o to br b ring ing the indivi individua dua l bac ba c k to to a rea l state state of o f wel we ll being.
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2. The power of thought
Thought Thought ha ha s the the powe p owerr to ac t on the the physi physic a l world world a nd even on o n our body. bo dy. Many Ma ny illnes llness ses ca n be b e c onsidered onsidered a s if pr p roduc od uced ed from from our o ur thoug thoughts hts a nd from from o ur way wa y of thinking. You should evaluate sickness like a difficulty that can be overcome even through a positive mental outlook. From an esoteric point of view, sickness is a phenomeno phe nomenon n of the “tightening” “tightening” of thought. It should be considered that our body knows better than us when it is time to do “a spring clean”. The problem is that of wanting to intervene at all costs, interfering with with this this proc ess ess a nd impe impeding ding that tha t the the opera op era of na tur tura l detox de toxif ifica ica tion tion oc c urs urs. The The pa in ass assoc ia ted with with si sic kness ness should hould be lived, a c c epted ep ted a nd unders understood: tood : al a ll o ur life life is a sc hoo ho o l tha that, t, even eve n thro thro ugh ug h sufferi suffering ngs s p e rmits mits man ma n to evo e volve. lve. A sicknes ic kness s never comes without a reason. Sickness is cured even and above all else with love, not only with medicines: a la ugh, a hug, a wor wo rd of hope ho pe,, an o utl utlook oo k ful fulll of faith faith and a nd o ptimi ptimism. When the mind mind is full full of thoug hts o f joy, even eve n the b od y sha shall ll b e tra tra nsformed nsformed 6. In some cases, being cured will be an act of humility, an opening towards us and all those near to us. With pranatherapy, through the laying on hands, the healer gives to the sick vital ener ene rgy (pr (p ra na) na ) in a way wa y tha thatt reb reba a la nces nc es and purif purifiies the the bod bo d y, re-es e-e stabl tab lishi ishing ng the the right freq frequenc uenc y in in per pe rfec t harmony with with the natur na ture e of o f lif life. e. During sickness man can rediscover themselves: tomorrow becomes hazy, the present enlarges, the body becomes a theatre of the physical life, and never like when we are sick are we able to observe our own body and its reactions. Time seems to stop and the external reality becomes more distant and hazy. The masks of security and strength crumble away and we take on new and more humble masks with a more meditative and deep nature: we hence put on masks which a re mor mo re real, rea l, b etter fit fitti ting, ng, a nd that tha t are more suit suited ed to our o urs selves. elves. Tod Toda a y man ma n bec be c omes ilill more more freq frequent uentlly than in the the la st c entur entury a nd the the c a uses uses can be many. In addition to bad nutrition, consider our fast paced life, and our way of managing society.
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Positi Positive ve th inking means to think positively of ourselves and of others, to be optimistic about the different
situations of life and their possible developments. This concept is based on one of the fundamental laws of Magic: “the Thought creates”. When we think positive we mentally create some t h o u g h t - f o r m s that will facilitate us to realise our original idea on the material plain by synchronically catalyzing the right events and circumstances. 12
With With the the b irth irth of industr industrial ial so so c iety and super up er cit c ities ies man ma n has ha s c rea ted a ro und its itse lf an an a rtifi tific c ial envi e nvirro nment and a nd has ha s b roken a series eries of na tura tura l equi eq uili lib b riums iums. The The food foo d s we eat for example are frequently not cultivated in the lands in which we live and hence have frequencies and rhythms which are totally different from our own. Pollution is always more evident in every food product that is profoundly stressed, not only by the indiscriminate use of pesticides, defoliants and preservatives, but by genetic manipulations, the consequences of which are still not well understood. Pollution of air, water, of the earth completes a sorry picture that man with his own hand has c reated ea ted in jus justt a few dec de c a des de s. We should hence not be surprised if sickness in the community has greatly increased. All this, together with the use and abuse of medicines, that on a larger scale reinforce and diversify the causes of ill health, x-rays etc., provoke within the body a c hain rea reac c tion, tion, and a nd even geneti g enetic c mutati mutations ons.. From all this we deduce that we have a desperate necessity to live in a more sound environment, environment, to to c ulti ultivate vate our own vege ve getab tablle pa tch, tc h, and to retur return n to natu na turre. Different to symptomatic medicine, natural medicine assumes a completely different outlook. The Pranatherapy, the phytotherapy, acupuncture, phonochromotherapy, homeopathy, just to name a few, do not stop at the symptom but go to the origin of the problem. The elimination of the symptom not only is useless but is counter productive because it interrupts the communication between be tween the the b ody od y and the the p ers erson. Never Neve rtheles theless s “anti “a nti-m -microb icrobiia l” dis d ispo pos siti ition of modern mod ern sc sc ience ienc e has ha s develope de veloped d due to modern mod ern men’ men’s s’ inc inc a pa c ity ity to mai ma inta nta in themselves themselves strong trong in bod y and mind. mind. M odern od ern med medicine icine is a bo ve a ll else else a nalytic: nalytic: it tends to di d ivide vide the the human huma n bo dy into into separate parts, and isolate the sickness in a single location concentrating the cure in that specific part of the body and frequently deciding to remove it! Let it be clear that surgery is the downfall of medicine. Natural medicines consider man like a holistic whole: it considers this whole as an unrepeatable individuality. These medicines, antique in their fundamental conceptions, are synthetic, empirical and find in the sick a common origin of diverse symptoms. They can intervene at both a physiological level and on the vital aura that surrounds the living body. The The a ura ura is one of the the subtle ubtle bodies bo dies of the huma huma n bei be ing. It is c ommonly ommonly represented as a cluster of diverse colours that surround the entire body of every livi living ng b eing. Thoug Thought, ht, emotion and a nd feeli fee lings ngs are all a ll e xp ress essed thro thro ugh the a ura ura .
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Every sickness of the body is first a disturbance and alteration of the equilibrium of the aura. If we did not live in such a polluted and invasive environment we could say in an absolute sense that an individual with a well balanced aura would be c ompletely omp letely immune immune to a ny type type of sic sickn knes ess s. On the aura pranatherapy is applied to bring it back to the ideal equilibrium and hence to remove all negative reflections on the body: removing the cause of illn illness ess that reside resides s in the the a ura ura mak ma ke s its its effec effe c t on the bod b od y disa disa p p ea r.
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3. Healers
From the point of view of natural medicines, “health”, simply means “balance”. The The breaking breaking of thi this equil e quiliibri brium is mani ma nifes fested ted thr through sic kness ness that is a natura natura l re a c tion of o f the bo b o d y, which, whic h, thro thro ugh ug h sic sicknes kness s its itse lf, tries tries to re-es re-e stab ta b lis lish the los lo st balance. Natural medicine always acts on that thing which has caused the breaking of the natu na turra l bal ba la nce nc e in ord ord er to to restor estore e it. it. As we have ha ve a lrea d y sa sa id, we a re not sim simply ply a physical body. There are very subtle vital energies that pervade our entire being and that totally surround us. They are energies that acquire a personal vibration a nd freq frequenc uenc y, co rrespo esponding nding to o ur vital vital dynami dyna mic c s. When a healer hea ler c ures ures by laying laying the ha nds on some someone one,, he or she she a c ts a bove bo ve a ll on this structure of energy that surrounds the body, making the sound code reverberate on the sick frequency, in order to restore the correct functioning of the entir entire b ody, od y, a s if tuni tuning ng a n ins instrument trument in in ac a c c ordanc orda nce e with with a refer efe renc e b a se note. The The “Hea “Heallers ers” a re quite quite a vast vast a nd heter heterog ogeneo eneous us c a tegory. tegory. Since always, in the country life, a form of traditional medicine is known: it mixes the use of healer energies with ma ma ny other tec tec hniques: hniques: the the use use o f officinal offic inal herbs, herbs, the the “touch”, “touc h”, the the mass massa ge, ge , the the pa lpa tion, tion, the rec iti iting of ritu ritua al formulas, and gestures. It concerns knowledge and methods which were inherited by the most predisposed, in pa rtic tic ula ula r young men and a nd wome w omen. n. Ther There e ar a re al a lso pr p ra na-heal na-hea lers ers who disc disc overed overed their their fac ulty ulty as a consequence of traumatic events which have produced the effect of moving their own energies and opening up a power usually expressed in an instinctive way. Ther There e a re a lso heal hea lers ers dr d riven by a mys mystic tic a nd religious eligious motivation. The faith is the mainspring that can activate the contact with some forms of beneficial energy. In that case the healer will also probably reveal its own vocation advising and encouraging the patient towards a religious pathway. According to this conception the healing comes as a gift from the High, therefore it must must be supp support orted ed by a mora mora l c ode. od e. Another category of healers are those who tend to assimilate their own work with the the d oc tor’s tor’s.. O ur Sc hoo l does do es no no t ag ree with with this this b eha viour. viour. To d a y thes these e op o p erators era tors a re the most most common; they are driven to this choice by their wish of personal satisfaction. They were educated through readings and systems similar to the medical behaviour 15
and choreography. These kinds of healers often use the Kirlian photography to check the healing process. The The spiritual healers make up a separate category. They are activated and educated by schools which consider the healer’s training as a path of exploration of the human soul. They can be easily identified because, generally, they unite the art of healing to a way of life tending to the sp irit iritua uall res resea ea rc h and a nd medit med ita a tio tio n. C arlo Dorofatti belongs to this category. He conceives the use of the healing energies especially as prevention: he does not make diagnosis, neither does he p re sc ribe medic med icines ines.. Henc e his ro le is not in c ontra ontra st with with the d oc tor’s wor wo rk.
Carlo considers the pranatherapy as the most complete traditional medicine and thinks thinks that tha t hea ling ling is the result result of a re a l inne innerr tra tra nsfo nsforrmation. ma tion. Although the word “healer” is often generically used to identify all those curative diseases with methods different from that of the official medicine, in this context Healer Hea lers s a re those those who a re hea ling onl o nly y throug through h the use use of their the ir hand ha nds s. The The hand, to Zoroa oroa ster, ter, is a mir mira c le of nature, nature, to Anaxagoras it’s the organ that makes humankind superior to all the living forms, and to Plutarch the hand ha nd is the ex e xp ress ession of o f the human wisd wisd o m. The The foll following signifi gnific c a nt phrase is written in a papyrus of Ancient Egypt, discovered among the ruins of Thebes: “Put your hand over the pain and tell it to leave”. The Book of the Dea d sa ys: ys: “I plac e my hand o n you, O siris iris,, for yo yo ur well we ll-b eing, for fo r your life”. life”. O ther sc sc riptures write write a b o ut mysteri mysterio o us medical frictions, practiced by the Egyptian priests, which can certainly be identifi identified ed with with the “magne “ma gneti tic c pa ssa ges ge s”. In Greece, the pythagoric doctrine defines a universal principle that unifies with harmony all the forms of nature, and the stoicism believes in the existence of a subtle fluid which enlivens enlivens a ll the the b odies od ies a nd ena bles them them to inter intera a c t. The The c ure ure with with the the hands was als also pra pra c tic tic ed by the a nci nc ient Ro mans ma ns,, pr p rec isely isely into into the temples temp les o f Aes A esc c ulapius ulap ius.. Plinius, in his Histories (book VII), tells that Pirros, the king of 16
Epir, healed sick people having spleen diseases by touching the painful part. Ta Ta c itus itus c ites the the Vespa Vespa sia n’s fac ult ulty to cure cure blind blind peo ple by touching touching their their eyes, eyes, a s well as the power of the emperor Adrian, who was able to heal inflammations impos impo sing his hand s. Durin During g the da d a rk centur c enturies ies of the M iddle A ges ge s, the the a rt of hea he a ling ing was wa s c onfused onfused with with occultism and mysticism. A lot was written about the healing power of the kings of France, starting from Robert the Pious who traced with his hands the sign of the c ro ss over ove r the sic sick k o rga n. The fac fa c ulty ulty o f hea hea ling ling wa s a lso lso ac a c kno kno wledge wled ge d to Philip Philip I a nd to Louis VI. Ed war wa rd the C onfes onfe sso r, the the king king of o f Engla England, nd, who d ied in 106 1066, 6, hea led many ma ny sic sick k people: there is a manuscript of that period of time, kept in the Cambridge University, which shows him healing a person. This practice went on with Edward I a nd, ac a c c ording ording to the c hronic hroniclles, es, in in 12 1277 he c ured ured over ove r two hundred hundred peop pe oplle. Saint Louis, the king of France, received the sick people, who were bowing in front of him, after he had prepared himself with fasts and prayers. He laid his hands on over the sick parts and, making the sign of the cross, he pronounced the following words: “Le “Le Roi Roi te touc he et Dieu te guér gué rit” it” - “As the King to uc he s yo u, G o d h e a ls y o u ” . C uring uring with the the use use of ha nds nd s was wa s a lso lso used used by many saints to obtain miraculous hea lings lings.. Also Also J esus esus C hris hristt healed hea led b y imposing his hands, and he certainly was a very powerful healer. Still today, the thaumaturgic faculties, suddenly discovered in a p erson, erson, often o ften tak ta ke it to the fame fa me of o f holiness holiness. Thes These e bel be liefs a re enc oura oura ged ge d by the the heal hea lers ers thems themselv elves es,, and many of them, in good faith, assign their power to a divine gift. This might be real, and it certainly is if one conceives life as a harmonic relation between Huma uma nki nkind a nd G od. od . In the XVII century, the great alchemist Paracelsus was p ro b a b ly the firs first to to study the hea he a ling ling e nergy in a sc sc ientifi ientific c way. He was a deep expert of the ancient hermetic doctrine and of the occult philosophy and discovered that there are two types of healing energy: the c o s m i c and a nd the the h u m a n m a g n e t is energy ism . The The res resea ea rc hers hers who purs pursued thes these e stu studies dies left the the as a stra tra l theo theorries a nd pr p refer efe rred to ded d ediic a te them them to the human mag ma g neti ne tis sm, that tha t is, is, the b i o m a g n e t i s m , also also c a lled This las la st term c o mes me s from the m a g n e t i s m or “m e sm e ris rism ”. This 17
name na me o f Mes M esmer, mer, the the wiener wiene r d oc tor (17 (1734-1 34-18 815) 15) who c onc eived eived valid valid hea he a ling method methods s c a lled: ed : “mag “magneti netic c passages”. The The c osmi osmic c heal hea ling energy, energy, whic whic h was wa s disc disc overed overed by Paracelsus, is the energy that we call bio-radiating : the Prana. This kind of energy is similar to biomagnetism, but is not the sa me: it’s the energy e nergy that tha t gives lif life e , that makes ma kes the seeds sprout. It is the archetype of equilibrium and harmony. It’s the vital energy! Fo r many ma ny ye ye a rs, seve severra l resea researrc hers have ha ve c onfused onfused the two d ifferent ifferent ener ene rgies gie s. Unlike biomagnetism, healing with bio-radiating energy (prana) has always been practiced: especially in the countryside, where people are closer to traditions, there wer we re sever eve ra l spo spont nta a neous neo us hea lers c urin uring g pe opl op le. Thi This s kind of “medi “med ic ine” is very very muc muc h used used by the India India ns: ns: they call it “prana”, that’s where the term pranatherapy comes from, which means “the healing with hands”. The The pranathera pranathera py is the most most bea be a uti utiful ful, pure, pure, inst nstincti nc tive ve a nd na tur tura l med medicine, icine, and a nd the mos mo st anc ient in the the worl w orld. d.
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4. Pra Pra nath na ther era a py
During a session the patient sits on a comfortable armchair; the healer stands at the back and imposes its hands over the head of the person receiving the prana. The The pa tient tient mus must brea brea the slowly a nd deep de eplly: inhali nhaling thr through the the nose nose a nd exhaling through the mouth. This exercise helps to oxygenate the blood, the cerebral tissue and every cell, permitting the patient to enter into a symbiosis with the healer and better absorb the prana. Even the healer needs to breathe well and deeply: this is one of the first things that need to be done by those who seek to be c ome heal hea lers ers. The The a ppl pp lic a tion over the the head hea d a c ts fir first of a ll on the the nervous nervous sys system tem:: the the bioradiating energy spreads from the head to the nervous centres and then c onc entra entra tes where it is neede nee de d. The The energy energy a lso c ures ures the the la tent disor disorde derrs that that the the per pe rson is often often not a war wa re of. Sometimes it can happen that the healer feels the need to act also locally: in that case it will place its hands wherever it “sees” the need to favour an energetic balance. While receiving a prana session it is better that the person is alone with the healer. Only in special cases is it possible to make an exception to this rule: for example when whe n it is a b o ut a c hild hild who must must be held b y its its mother mothe r. Thi This s c onditi ondition is impo imporrtant for two rea sons. ons. The fir first one is to a void void a ny kind of distraction: the healer must stay concentrated. The second reason is to avoid that so meone meo ne else else a b so rb s some nega neg a tivi tivity ty.. In particular situations, considered by the healer, a t the PRANA PRAN A C ENTR NTRE it it is p o ssible to have ha ve a stronger application by receiving the vital energy from two healers especially prepared to work contemporarily on different parts of the sick person. It does do esn’t n’t req requi uirre a ny physica physica l co nta nta c t: the hea ler c a rries it it out o ut simply simply thro thro ugh ug h its hand ha nds s. You sit on the the a rmchair mcha ir,, relax a nd rec eive eive the the PRANA from the healer’s hands, which are placed over ove r your head. hea d. Every session of pranatherapy lasts about ten minutes. The The effi effic a c y of the the cur c ure e and a nd the the ti time of rec overy depe de pend nd on ma ma ny fac tors ors:
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1. The The stage of the the disea disea se: when the the ill illness ness is quite quite rooted the the c ure ure wil will take take longer. 2. The The age ag e of the the pati pa tient: ent: the the bio-ra bio-ra diating diating energy energy work works faster faster on chi c hilldren. dren. 3. The The agr a gree eement ment between be tween the the per p ers son and a nd the healer. healer. Hea Heallers ers may fi find some some individuals who absorb p r a n a easier easier than others. This depends on the quality of the relati ela tio o nship. nship. Usually the healer should not activate a psychotherapeutic relation: its duty is to be a “channel to the prana”, a meditative state based on silence more than on dialogue. The healer should express its own humanity through listening, more than using words. However there is also an “energetic” adjustment. Thus some patients c a n ob o b tain, ta in, fro fro m the firs first se se ssion, ex e xtra tra o rd inar ina ry re re sults ults, while others o thers nee ne e d mor mo re se ssions to have ha ve c o ncr nc rete results results.. During the sessions the patient may not even be able to perceive anything. Some people, shortly after the healer has started the transmission of energy, can feel a pleasing sense of warmth to the head as the effect of the bio-radiating energy. The The pa tient tient c a n even bec be c ome awa a warre of other sensa ensa tions tions,, like for exa exa mple, mple, ti tingli ngling in the hands ha nds and feet, fee t, or even eve n feel fee l sens sensa a tions tions of hot ho t and a nd c old, or o r even eve n a slight pa p a in in the the a re a o f sic sicknes kness s. It is of no importance whether the patient feels something or not. If pain becomes apparent in the area of the disturbed organs, don’t become alarmed: it means that the ener ene rgy is wor wo rking king wher whe re it need nee d s to. After the first treatment, it is often possible to notice an accentuation of the symptoms of the medical condition for which therapy is sought. This is a good sign because it’s a way for the organism to rapidly get rid of the disease. The The firs first ses sess sion is a one of ex e xa minati mination, on, of a ssess essment and harmoni harmoniz za tion, tion, so so tha tha t the the energe energeti tic c c hannel between betwee n you you a nd the hea ler is is opened op ened.. You ca c a n abs ab sorb orb the flow flow of o f cur c uriing energy even da ily ily. In In fac t, our method method instr nstruc ucts ts the patient to follow the practice of deep breathing for around ten minutes in the evening before going to bed. From 8.30 pm to 2.00 am a certain amount of energy is sent to all our patients, in order that the Pranatherapeutic cure can be continuous. In this way the patient is assisted daily, in addition to the direct session with with the the hea he a ler tha thatt co uld uld b e wee w eek kly or monthl monthly y dep endin end ing g on o n the the need ne ed.. Moreover, the healer can prepare water, by charging it with energy on the personal frequency of the patient. The patient should drink a little of this water in the morning and evening so that the positive effects of the Prana are accentuated. Initially you must repeat the session once a week; in order to re-establish the equilibrium endangered by the illness. In a short period of time you will learn on your own ow n to keep yours yourself in in ba la nce nc e a nd hea he a lthy. thy.
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In case of necessity it is possible to receive Pranatherapy at distance. In this case it is nec ess essa ry to mutuall mutually y ar a rra nge a time time betwe b etween en the hea ler and the the long-dis ong -distanc tanc e patient. The healing can occur at your own home or anywhere else. It is important that dur d uring ing the time of o f the se se ssions you c a n rela relax x for ar a ro und 15 minutes minutes a nd d o the respiration exercise. Through one of your photographs or simply through your name, surname, and date of birth, the healer can administer the application of the the Prana. Prana . Afterwards the healer and the patient can meet again a few times a year, for prevention: usually during the changes of the seasons, which are the most crucial moments. The The a ppl pp lic a tion tion of Pra Pra nathera nathera py is most most useful useful for heal hea lthy thy peop pe oplle. A regul eg ula ar application, say every four months, serves to maintain your natural defences in a high state of alert and re-equilibrate those small disturbances in the defensive a ura ura , that that oc o c c ur from from time time to time, time, and a nd henc he nce e a voiding the oc c urr urrenc e of o f ilillness ness. It is not important to believe in pranatherapy, but it is necessary to be constant and open minded. Pranatherapy works even if the sick person doesn’t believe in it. However, if the sick person has some level of trust in the application of Prana, then healing will be facilitated – due to the positive outlook of the patient. In the re lationshi lationship p with the the hea ler it is b etter to to b e neither to to o sc epti ep tic c a l nor too o p timi timis stic tic . The The pa tient tient should hould be in a sta te of serene erene wai wa iting: the resul esults ts wil will bec be c ome apparent. The The pra pra nathera nathera py is is a si simple mple and a nd natura natura l way wa y to keep yours yourself healthy. The vital fluid, sent out by the healer, enters the body and brings back the balance. When somewhere in the body there is a lack of balance disease may appear. With pranatherapy the natural balance will be re-established: the vital vital energy e nergy that is a b sorbed orbe d b y the or o rga nism nism fills fills the holes ho les a nd levels leve ls the surplus. urplus. In theory, any healthy individual is able to give a little bit of its own bio-radiating energy to a sick person. In practice only some people are really capable of doing it: the healers are. They are particularly gifted and prepared individuals, who can give give a nd receiv rec eive e energy. energy. J ust ust lilike electr elec triic ity and magneti mag netis sm, thi this s energy energy is pa rt of nature. nature. A c c ording ording to a n Indian theory, Prana comes directly from the cosmos, where there is a sort of reservoir containing the source of life. If anyone tries to give some of its own Prana to so so meone meo ne els e lse, e, there is a risk isk it might might be b e d a mag ma g ed. ed . On the contrary, the healer does not send out its own vital energy, but channels the univers universa a l one. one .
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The The prana c orr orrespo esponds nds to a n a rc hetypa hetypa l state of ba la nce, nc e, intell ntelliigent ge nt a nd dynamic. It is the primeval and natural standard matrix of what we simply and id ea lly c a ll “healt “hea lth”. h”. The The heal hea ler draws from from thi this pri primordial mordial sourc ourc e a nd superi uperimposes mposes the the “cod “c ode e of normality”, that is, the map of the body which is perfectly sound and working, on the freq frequenc uenc y of the sick ic k, re-b re-b ringing, grad uall ua lly y and a nd har ha rmoniously moniously,, the status status of the sick to this ideal template. Sound information (Prana) acts in an intelligent way, that is, beyond the knowledge of the healer itself. The The heal hea ler is to “si “simply” mply” sti stic c k to the the func functi tion on of the indiffer ndifferent ent c hannel to a void, void, with its interpretation and thought, to interfere with the action of the vital energy, much more complex, pure and intelligent. The Prana enters the body of the patient and through the difference in pressure, acts from within and extracts the exces exc ess ses or fill fills s empty emp ty ener ene rgeti ge tic c voids void s, wher whe rever eve r they they may ma y be. b e. Fundamentally there exist two tendencies in the training of a healer: that of the healer who imitates the doctor and seeks to study and intervene on the problem through a personal action; and that of the healer who works predominantly on himself and trains to become a pure channel for the archetypical prana, that is, is, the intellig intellig e nt so so urc urc e o f life. life. In the firs first ca c a se we have the prana therapist who is frequently occupied with finding the various correspondences between the various types of illnesses and the way in which the hands are placed, the colours of thought, the possible diagnostic systems, the sensations of the patient etc. In the second case there is the “spiritual healer”, who is typically indifferent to tables and sc hemes, hemes, but ca pa ble of o f evoking evoking the abs a bsolut olute e hea he a lth proc ess ess. The The hea ler mus mustt fir first remove remove the freq frequenc uency y that that c orr orrespo esponds nds to sic kness ness a nd then replace it, in a series of successive sessions, with a new frequency - a sound and healthy frequency. At this point complications begin, because the healer, o p e ra ting in this wa y, takes take s the risk isk of a ssuming the ver ve ry sic sicknes kness s that tha t he is trying trying to heal. For the patient there is never any risk because from the application of pranath prana therap erapy y they they rec rec eive onl o nly y benefi be nefits ts a nd a dva nta nta ges ge s, but it it is is not the c a se for the healers if they are not well versed in the precise techniques to use to “dis “d isc c har ha rge” ge ” themselves themselves.. In fact, when energy is transferred from the healer to the patient, the healer synchr ync hro o nize nize s himse himself on a fre fre q uenc ue ncy y that is a b le to enter in tune tune with the sic sick. k. In this this way, like between two vases which are communicating with each other, a channel of passage is created: while the energy of the prana is transferred into the vase that lacks the energy, the energetic content of that vase is displaced and 22
thrown back into the first vase to mix with its energy. Hence, the energy in d ise ise q uilibri uilibrium um is tra tra nsfe nsferrre d fro fro m the sic sic k to the hea he a ler. The The heal hea ler, er, if he/ she unders understands the the prop proper er techn tec hniiques to “disc “disc harge harge” ” him/herself, can manage this energetic back flow and can even provide it for productive use: from session to session the healer is not tired but is even able to a uto-reg uto-regene enerra te, due to the fac fa c t tha tha t prana is running unning throug through h him/ him/her her.. When, on the other hand, the healer is not fully trained in how to manage this dynamic he/ she c a n as a ssume all a ll the nega ne ga tivit tivity y of their p a tients tients.. Often, worn-out healers that have an absolute necessity to discharge and regenerate themselves will seek out the services of another healer that can help them. In my experience as a healer I have often been called to help out other healers, frequently improvisers with little experience or with a poor level of professional formation, to discharge them and teach them basic principles to o p erate in full full sa sa fety and a nd sec urit urity. y. When you practice an application it is necessary to respect precise time limits. The healer uses the energy that arrives from a sort of “cosmic reservoir”, projecting it to the external, and if it doesn’t have precise and well defined limits to stop its flow, it risks isks fall fa lling ing to a e ner ne rg e tic tic level leve l which whic h is inferio inferio r to the re q uire uire d stand ta nda a rd , ris riski king ng to lose control of the operation. The end result of not stopping the flow in time is that the healer will become sick with the illness that he was seeking to cure. This happens because the healer has transferred more energy than he could support as an energetic channel, creating voids within himself. These voids are refilled with the the nega neg a tive tive ener e nergy gy ba c k-flowing -flowing from from the pa p a tient. tient. The The prana is intell ntelliigent ge nt energy energy tha tha t a c ts on the a ura ura a nd the the time fac tor, or, accelerating or slowing down the intervention on the basis of what is needed, even ac a c ting on the the biolog biologiic a l c loc k of the the body, bo dy, a nd on ea c h si single ngle bod b ody y orga orga n. Thi This s regul eg ula a tion tion comes c omes thr through the the so so ca c a lled “inner “inner heal hea ler”. er”. According to some shamanic traditions, inside each of us there is a healer, but when he/she falls asleep that is when we get sick. To get better again we need to re-awaken our inner healer. The prana therapist gives the internal healer a shock awakening. Ther There e is a small perc perc entage of sic k peop pe oplle in which the inter nternal nal hea ler wil will never awaken. These people will be eternally sick because they have such a deep affection for their sickness and for their state (that gives them a compassionate surrounding, which they like very much), that they are unable to renounce. Hence, they seek out the healer with their conscious part that desires to be cured and with their unconscious part, more vast and potent, that hopes the healing never occurs. Unconsciously then, they do not want to heal because they are in need of this sickness as a defence mechanism, like a walking stick to maintain a sort of apparent equilibrium. In this case, the illness can serve to attract the attention of o thers thers, and a nd fill fill a void o f lac king affec a ffec tio tio n or o r loneliness loneliness. Thes These e kinds of p a tie tie nts have ha ve 23
the need to be reassured with a helping hand, or at least believe that they are being understood and comprehended. The means that can permit this privileged condition is hence sickness, and to this end, custom made by the unconscious. The The a c tion tion of the the heal hea ler, er, tha tha t welcomes welc omes with with love a nd a ful full di d ispos po sition tion even in thes these e c a ses, es, a c ts on al a ll thi this proc ess ess, but c a nnot (and d oes oe s not want wa nt to) forc force e the re-a wakenin wa kening g of a will, will, a war wa re o r not, that is c ontra ontra ry to to that tha t of the pa p a tient tient its itself.
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5. Sc Sc hoo ho o l for fo r sp irit iritua uall hea he a lers
G loba ob a l med medicine: icine: a holis holistic tic a ttit ttitude ude to hea ling ing the the mind, mind, bod b ody y and spirit pirit.. Founda ound a tion tion c ours ourse in hea he a ling ing thr through oug h Pra Pra nath na therap erapy. y.
Within Within the PRANA PRA NA C ENTRE NTRE,, the Scho Sc hoo ol for Sp Sp irit iritua uall He He a lers, lers, insp insp ire ire d b y the exper expe rienc e of o f Ca C a rlo Dorofatt Dorofa tti, i, wor wo rks for the the ed e d uca uc a tio tio n of sp sp irit iritua uall hea lers lers who should develop their own ability to cure with the hands combined with the inner c a pa c ity to contac c ontac t the the deep de epes estt part of the the pa p a tient. Thi This s is the the resul esultt of o f a profound profound study a nd medita medita tion. The The tra tra nsfor nsformati mation on induced nduc ed by the course through individual and group experiences, promotes self-healing by opening op ening up the c hannels ha nnels of c osmi osmic c hea ling ing ener e nergies gies (Pra (Pra na). na ). Group sessions are part of this course, in order to prepare for the therapeutical, psychological, paramedical, legal, counselling and philos philosop ophi hic c a l aspe aspec c ts of being b eing a Pra Pra natherapis natherap ist. t. The The ai a im of the the Sc Sc hool for for Spiri piritual Hea Hea lers ers is to pr p repa ep a re indiv indiviidual dua ls in order to reach the vibrating frequency of the intelligent-prana and to dir d irec ec t it it tow towa a rd s their p a tient. tient. To To obtain ob tain thes these e resul esults ts,, the the Sc hool works works for a c ultu ulturra l, psycho psychollogi og ic a l, relational relational a nd spiri piritual ed uca uc a tion tion of the stu stud d ents. ents.
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6. Last but not least
Regarding the cost of the average prana session, there are some people that c onside onsiderr it not fair fa ir that the hea he a ler c o nduc ts this this p ro fess fession for fo r a monetary mone tary rew rewa a rd . Healers however in general do not heal for the love of money, but because they have ha ve dis d isc c o vered that they have ha ve this gift, and they want wa nt to to use use it to help other othe rs. Nevert Ne vertheles heless s it is fair fa ir a nd normal to p a y for a sess session of o f pr p ra nather na thera a p y. If If the a c tivi tivity ty of the healer is undertaken in a professional manner with due seriousness and continuity, it is in fact a professional job that requires diligence, preparation, time and dedication. The healers that do not ask for payment for their service are probably not doing the job seriously or maybe they consider it to be an activity which is casual or occasional. Often these healers portray a generosity which is useful only to build up their own ego and above all they take no responsibility for the cure of the patient: hence payment is an engagement and a guarantee of seriousness from both parties. At the Prana Centre the cost of the average therapy is set at a modest level. Thank Thanks s to the the c ontri ontributions butions of our pa tients tients the the C entre entre is a ble to offer its servi ervic c es on a continuous basis. The earnings also serve to improve our services, and are reinvested into activities like further research, enabling us to serve our patients better.
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G loss lossa ry
Aura
The The physi physic a l body bo dy of the the huma huma n bei be ing is inc inc luded in a system of moving subtle envelopes. Our geometries roll a round our bod bo d y as if they were C rystals ystals p ervading ervad ing into into themselves themselves and turni turning ng a round a pin. They They foll fo llow ow d ifferent ifferent directions, speeds and rhythms creating that particular optical effect, typical of the spinning-top: a halo shaped like an egg. That’s what the Aura is. Therefore, from the point of view of the spiritual physics, the aura is not only that “radiating body” emitted by our bio-energetic functions (that we can see through the Kirlian camera), but it is something more complex and subtle. We are held by fourteen geometric bodies that form our “aura”. All of these subtle structures and energetic flows are deeply connected with our personalities and physiology, our apparatus and organs and with the related vital functions. There are 33 points of access to our “aura”. With particular techniques it is possible to know and act on our geometries and to be in tune with specific states of consciousness or reach particular planes and astral libraries; it is also possible to make dimensional travels by making use of the correspondence b etween etwe en the univers universa a l geome ge ometr tries ies..
Chakra
C hakr ha kra a s a re the re finerie finerie s that tha t disti distill our o wn vital vita l ener ene rg ies and that can improve our sensitivity and our spiritual faculties. They are inner doors in the human being that, in the context of the alchemy of the living forces, can be opened according to a spiritual education, a specific personal training and the union of the masculine and feminine principles. The re-awakening process of the C hak ha kra repr rep resents esents a p a thway thwa y to rea rea c h the the “illu “illumi mina nati tion”. on”. By practicing specific and suitable techniques (inner harmonizing, psychic patterns, circuits, meditation) you can open those passages and improve your own potential. The main chakras are energetic centres and vortex of energy which are located along the spine in the human body. When the historical Aeon change, the main energetic centre, from which the process of activation starts, changes too. In the Age of Aquarius (Aeon of Horus) this main chakra corresponds to M a n i p u r a , coinciding with the solar plexus. Besides the traditional seven chakras, there is also an eighth that we call “mobile-chakra”: its function is to go through the other seven chakra and to “ac “a c tivate” tivate” them in in orde orderr to ob tain a har ha rmonic re-awa re-aw a kening. 27
C hromotherap omotherapy y
The The histor history y of c olour has its root oo ts in anc a nciient Egypt, Egypt, and a lthough I have run run ac ross oss some scattered references throughout the Internet of colour therapy having a connection with Atlantean teachings, I don't have any documentation to back that up a s fac tua tua l. C olour ther thera a py, al a lso known a s c hromo hromoth therap erapy, y, is is often facilitated in the healing rooms of alternative health practitioners. A therapist trained in colour therapy uses colour to balance energy wherever our bodies are lacking it, whether physical, emotional, spiritual, or mental. Some of the tools used in colour therapy are gemstones, candles, wands, prisms, coloured fabrics, bath treatments, lights and coloured eye wear. Scientists, who have studied colour and light extensively, recognize that colours bring about emotional reactions to individuals. Our reactions and attitudes to c o lours d iffer fro fro m pe rso n to pe p e rson, which whic h makes ma kes a n interesti interesting ng study tud y in in itse itse lf. O ur a ttr ttra c tion tion to c erta erta in col co lours ours may very well si signa l area area s where we a re imbalanc mba lanc ed. ed . Understanding why certain colours effect us favourably while others bring about nega neg a tive tive feeli fee lings ngs helps us a long our hea ling ling journeys journeys..
Hypnosis
Hypnosis is a procedure during which a health professional or researcher suggests that a client, patient, or experimental participant experience changes in sensations, perceptions, thoughts, or behaviour. We consider hypnosis as an altered state of consciousness and/or a type of focused attention. Hypnosis also generally stimulates a feeling of relaxation, and this has helped its development into a therapy (hypnotherapy). Hypnosis coincides with the study of the mind and its its p o tentia tentia lities ities;; the the a im is to wide wid e n the perc p ercep epti tio o ns to a llow llow a wider wide r use use of the rea l capacities of the brain. Through the experimentation with hypnosis it is possible to know d ifferent sta states tes o f co c o nsc nsc iousne iousnes ss. Self-hyp Self-hypno nos sis — hypno hyp nos sis in which whic h a p e rso n hypnotizes themselves without the assistance of another person to serve as the hypnoti hypno tis st — is a stap le of o f hypnother hypno thera a p y-re y-re lated self-help p ro grams gra ms.. It is is most most often o ften used to help the self-hypnotist stay on a diet, overcome smoking or some other a d d icti ic tio o n, or to to generally ge nerally b o o st the the hypnotiz hyp notized ed per pe rson's self-estee elf-esteem. m. It is also used to improve the capacities of learning/studying, to empower the memory and to improve athletical performances. Of course the work with hypnosis is not limited only to these aspects: it is a vast and complex whole of techniques, someti ome times mes a lso a pp lied to the so-c so-c a lled pa ra norma norma l fac ulti ulties es.. Nowa Now a d a ys, ys, thr through oug h the evolution of the research, we can experiment different methods of induction (als (a lso o using using sp sp ec ific ific “ps “p sychic yc hic p a tterns tterns”) ”) to a c hieve further further resu result lts s.
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Micr Microlines
Microlines form a very subtle and substantial net where our vital and spiritual energies flow and connect us to the events of our plane of existence, to our space-dimension. The disposition of the microlines in the human body is quite different from that of the meridians (n a d i) studied by the eastern tradition. Microlines have a specific correspondence with the sync hronic line of our line s planet inside which the psychic and spiritual energies run and connect different places of the Earth and our planet with other inhabited worlds. C h a k r a are the “meeting points” of the main microlines. There are other flows of information and energies running through our physical and subtle bodies, as for example the so-called t e m p o ra r a l f lo lo w s, which are studied in our School for Spiritual Healers during the course in “subtle anatomy”.
Natur Natural, BioBio-ener energeti getic c and Psychoyc ho-s somatic omatic Medicine Medic ine
With the word natural medicine we indicate all those healing systems, some of which are very ancient, which use only natural elements, be it of physical or energetic nature. Natural medicines are plant therapy, clay therapy, massage, following a correct diet. Natural bio-energetic medicines are those who operate on the energy body of the person to heal the physical body: pranatherapy, colour therap therapy, y, reiki, eiki, a c upunc tur ture a nd homeo ho meopa pa thy. thy. Psycho Psychos somati oma tic c medicines med icines a re those those who investigate the relationship between the relationship conscious-subconscious and the state of health: hypnosis, dream therapy, theory of personalities. All the branches of conventional allopathic medicine are not considered natural medicines, as they hold a highly specialized vision of the disease and the cure, rather than seeking a harmonious balance between all the components of the individual. Luckily, there are more and more doctors who are embracing a more holistic approach to healing. Several of them have contributed to this site.
Purific urifica ation ion of environment nvironments s
The The puri purific fic a tion of the the envir environment where where we live a nd work work tur turns our hous ho use e or office into a plac pla c e o f harmony, harmony, where where it is nic nic e to live live a nd d rea m. After some time, time, environments are impregnated by the experiences of people inhabiting or using them. This can produce pleasant or unpleasant conditions depending on the emotions lived: joy and happiness, as well as sorrow and pain are the “frequencies” which can influence an environment also over the longer term. Periodically, it would be useful and wise to re-balance the inhabited places through specific “cleaning operations”. The purification of the environments is a process that brings harmony and balance by erasing any possible tension and p sychic yc hic residue esidue p rese ese nt in in the house. house. The p urif urific ica a tio tio n is d o ne for ever eve ry single single room roo m and it is effective but not invasive: it only removes any kind of negativity thus a llow llowing ing the p o sitiv itive e p a rts to emer eme rge. ge . Thr Thro o ugh this this kind o f pr p ro c ess ess the envi e nvirronment onme nt 29
becomes a protected place, “cleaned” and pleasant for those living in it. This will also increase the quality of the work and other activities, including sleep and dreams that become more vivid and pleasant. After the death of a person it is very important to purify the place. This also helps the subtle bodies of the deceased to get separated from the material plane and it prevents the phenomenon of the larvae . The purification of the houses has been used many times times in ca c a se o f poltergeist with w ith suc suc c e ssful results results.
Subtle anatomy of the human being
The The human human bei be ing c a n be ba sica lly c onsi onsider de red a s a “focus “foc us” ” where where the the three hree fundamental natures of reality converge: 1. the physical body (which corresponds to the material universe); 2. the soul, which is, in this context, identified with a complex structure of “per “pe rsona lities ties”, ”, subtl subtle e bodies bo dies a nd g eometr eo metries ies that ca c a n be gener ge nerica ica lly ca c a lled “aura”. The soul is the whole of our dynamic experience and meanings (emotions, feelings, memories and knowledge) and it corresponds to what exists beyond the threshold of the material universe; 3. the the spiri pirit: the the deep de eper er ess essenc e which c orres orrespo ponds nds to “the O ne”, the the whole of of the Being, Being , the Ab A b so lute lute . Thro hro ugho ug hout ut the sp sp irit irit the divi d ivine ne sp a rk ca c a n c ro ss this this univers universe e a nd, finally, finally, joins joins to the ab a b so lute lute of o f the the C onsc onsc ienc e. Human subtle bodies are constituted by flows of energies and information on different spiritual planes. These flows can be identified with the “meridians”, the “mic “mic rolines olines” ” and a nd the the “tempor “tempo ra l fl flows ow s”. Chakr C hakra a s a re poin po ints ts of c onnec onne c tion tion between be tween the different sys systems tems (bod (bo d y/mind-s y/ mind-so o ul-sp ul-sp irit). irit).
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A b out the the a uthor uthor wa s b o rn on o n Se Se p tembe temb e r 29, 29, 197 1970 0 in in Mil M ila a n, Ita Italy ly.. A huma h umanis nisti tic c C arlo Dorofatti was education structured his interest in exploring the deeper meanings of life. Since his c hild hild hoo d C a rlo have ha ve be b e en deve d evelop loping ing a str strong ong sensit ensitiv ivit ity y fo fo r spirit piritua uall a nd es e so teric teric resea esea rc h, show showing ing p a rtic tic ula ula r gifts gifts. In the the 90’s C a rlo ran a C ultur ultura a l Ass Asso c iation in Tur Turin in as a hea he a ler, ler, Egyp Egyptolog tologis istt and a nd writer. He examined closely the natural medicines and investigated the subtle energies in the human being. At the same time he delivered lectures and seminars in many Institutes for the research and the development of human faculties in M ila ila n, Flo Flo re nce, nc e, Turin, urin, Be Be rlin, lin, Lis Lisb b on, Zuric urich, h, Lo Lo ndo n a nd in Ca C a nad na d a . He lived - for over ten years - in a spiritual community in Italy where he practiced and taught esoteric physics and techniques to extend human perceptions. This way he contributed to educate healers and searchers arriving from all over the world. He also taught Italian literature and philosophy in the internal school of the community. With the pseudonym of G a t t o p a r d o , he published “Introduction to the Esoteric Physic Physics s”, “The “The se c re ts o f the So ul”, “The “The Time Tr Tra vel”, ve l”, “Sub “Subtl tle e a natomy na tomy of o f the Human Being” a nd “His “History of the Eso teric teric Weste Weste rn Tho Thoug ught”. ht”. For over ten years Carlo Dorofatti delivered conferences and public meetings all over the world regarding different subjects of esoteric research: spirituality, magic, prana-healing and natural medicines, self-improvement, meditation and development of the human faculties. Moreover, as a spiritual healer, he helped many people in finding again a harmonic relationship with themselves and with their own body and health, which is most of all prevention, well being and quality of life. In 2004 004 C a rlo dec d ec ided ide d to leave lea ve the c ommunity ommunity in in order orde r to c a rry on with with his his personal research in the Middle East and in Africa, where he could deepen his exper expe rienc e in sp sp irit iritua uall heali hea ling ng a nd shama ha mani nis sm. In 20 2005, tog together ether with with his his bel be loved ove d wife wife Ilea Ilea na, na , Ca C a rlo moved mo ved to Duba i and founded founde d the HORUS HORUS C ENTR NTRE, a non-profit no n-profit c ultur ultura a l o rga niz niza tio tio n deep de epening ening a nd p op ula ula rizing izing p hilo hilo so p hic hic -esote -esoterric a nd so c io-spir io-spirit itua uall theme themes s. Nowadays Carlo Dorofatti promotes a pathway of knowledge inspired by the values of the Age of Aquarius (the Aeon of Horus) through courses, conferences and issues concerning the inner research, the harmonic relation with the green world, the extension of the (extra)sensorial perceptions, and the search for the sacred in everyday life.
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