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\"A guide to using the principles of traditional Indian medicine to heal sickness and maintain overall health. Readers will learn how to balance each of the seven chakras through diet, breath, meditation, and yoga asanas\"-- Provided by publisher.

Haft Peykar is one of the symbolic works in which the arrangement and selection of fictional elements and persons follow a symbolic and upward order. One of the important parts of this work is seven stories that are defined for Bahram for seven nights. With a new look at the upward trajectory of these stories in moving from black to white and from bottom to top, this research uses a library and descriptive-analytical method to investigate the depth of seven stories in Haft Peykar and compare it with the seven chakras in yoga. The results of the study show outstanding commonalities that are more in some stories and less in others. The existence of similar cases does not mean conscious imitation of the chakras. Rather, it is rooted in the same human nature, which has an unconscious desire for perfection and attainment of the lost paradise and returns to its origin. In addition to similar cases, there are differences, the most prominent of which is seen in the color of the domes and chakras. Haft Peykar is the culmination of Nezami’s poetic art, which describes the reign of Bahram Gour and the strange events of his life. One of the most important and detailed parts of it is the stories that the seven domed queens tell to Bahram Goor. Stories have a completely symbolic structure and full of motifs, themes, and symbolic elements that put a strange and mysterious atmosphere in front of the readers and astonish them with a magical expression. Assuming the systematic nature of the seven stories in this work, this study examines the theme and its depth in comparison with the seven chakras in yoga. Of course, this comparison does not mean that he knows the knowledge of the chakras. Bahram begins its symbolic journey from Saturday and the Black Dome. The most prominent feature between the first dome and the first chakra, Sahasrara, is that the head can be a symbol of the sky, the rope a symbol for the spine, and the king sitting in the basket a symbolic representation of kundalini energy that, after being released quickly, climbs towards Sahasrara. In the second story, the common denominator is the existence of three contents available in the second chakra, which are: the unconscious mind (ignorance), the collection of consciousness of Samaskara and the remnants of ancestral relics in the form of a special attribute of an old woman and maid, the subconscious conscience of the king and the inherited attribute of a Chinese maid. The most prominent and common element between the third story and the third chakra is the two forces of good and evil, which are manifested in ‘Manipura’ in the form of the two goddesses ‘Rudra’ and ‘Lakshi’. In the story of the fourth dome, there are several similar prominent and key elements, the most important of which is the similarity of the fourth chakra ‘Anahata’ meaning ‘unbreakable’ with the impenetrable castle of the queen of the fence. The story of the fifth dome is the narrator of the extravagance and greed of a man named Mahan. This story is in fact a narration of the symbolic stages of achieving perfection and self-cultivation, corresponding to ‘Vishdahi’ which means purification and center of mental cleansing. The sixth story is about the journey of Kheyr and Shar, which continues with the removal of the two eyes of Kheyr by Shar and deals with their fate. This story has important points in common with its peer chakra, ‘Ajna’, which is also known as the Third eye, the Wisdoms eye, the Connection between three rivers, the Center between two eyebrows, and the Shiva’s eye. Another common denominator between the sixth chakra and the sixth story is the number three; Ajna is the junction of the three rivers and good fortune is the junction of the three ladies, who are a Kurdish daughter, the king's daughter, and the minister's daughter. Also, the familiar relationship between the river (water) and the woman also symbolically justifies this alternative. In the story of the seventh dome, the failed hero realizes his mistake in four stages and gives up his carnal and illegitimate desire and marries the beauty of the harpist. This dome is equivalent to ‘Sahasrara’ chakra. This chakra is the place of the mysterious union of Shakti and Shiva. The prominent participation in the seventh chakra and dome is the presence of God and the prominent role of His will in the story, which is specifically mentioned in the influences of Sahasrara. This chakra is related to the feeling of oneness and separation and our relationship with the earth as well as with our fathers. This study shows that the stories of Haft Peykar have a content link in their depth of construction and similarities can be found between the sequence of the seven stories and the seven chakras of yoga that narrate a movement. It is ascending and perfecting because both of them narrate the inner ascending course of the poet and their main goal is to achieve inner excellence and perfection. Given that the desire for perfection is an innate desire that leads human beings, consciously or unconsciously, towards perfection and transcendence, all the arts, texts, philosophical, and mystical ideas and views that express this inner desire have elements. And there are similar and common symptoms that are rooted in the human subconscious. Therefore, beyond all cultures and religious and ideological tendencies, these commonalities can be found and studied in comparison with each other.

\"Move into a fifth-dimensional way of living by engaging the energy lines between the chakras that form energetic triangles of light\"--Provided by publisher\"-- Provided by publisher.

Global water management planning and governance are often based on hegemonic paradigms and approaches that overlook local realities, thereby marginalizing the knowledge of populations in ancestral territories. We aimed to define a water management and handling model for irrigated community territories, incorporating the dimensions of the Andean worldview in Ecuador. The ideal type methodology was used to conceptualize the actions practiced by community organizations that manage water in the Kayambi people’s territory. Interviews were conducted with elders and leaders, and seven workshops were held with representatives from five irrigation organizations within the Tabacundo acequia (canal). The findings distinguish between management and operational activities in community water systems. These organizations operate based on customs and traditions, where the Chakana , a symbol of Andean peoples, harmonizes various elements for wise water breeding, upholding principles across its dimensions (family, community, chakra [agro-productive unit]), and geobiodiversity. The proposed management and handling model serves as a guiding framework for water governance and planning, integrating contemporary knowledge with the ancestral wisdom of water-connected communities.

Suryanamaskar is considered a part of modern-day yogic practices though it was neither considered an asana nor a part of traditional Yoga. Practicing Suryanamaskar before beginning routine activities vitalizes the practitioner and gives a completely energized day. Starting from the Raja of Aundh who first introduced surya namaskar, there is a line of eminent people who popularized this dynamic group of asanas including T Krishnamacharya, Swami Sivananda, Swami Satyananda from Bihar school of Yoga, so on and so forth. Their contributions resulted in this excellent series of Asanas being introduced to the practitioners. Such a miraculous group of postures also involves dynamic breathing patterns at each posture and gives a form of complete practice involving asanas and pranayama. There are a total of 12 postures in Suryanamaskar practice and 24 steps in one round. This is in the form of salutation to the “Sun” along with chanting the twelve names of the sun god. In this review, we accentuate the importance of Suryanamaskar highlighting its effects on physical, psychological and physiological aspects of the body based on published research. In addition, the usefulness of surya namaskar as one complete sadhana for the whole body is emphasized. •Surya Namaskar is a yogic practice for Total body health.•It has direct and indirect impacts on various glands.•It works from physical level to intellectual levels.•Complete health capsule for women throughout all stages of life.•Surya namaskar is total coordination of body, breath and mind.

Traditional Iranian architecture has always been praised for its elegant decorative features, especially its ornamental vaulted ceilings appearing in houses, mosques, and bazaars. Besides their ornamental characteristics, some scholars believe these structures were built by master builders who were equipped with the knowledge of geomancy, astrology, and the human system. Authors’ previous studies on the traditional system of architecture of Iran and its connection to Indian Vastu Shastra further reveal that the esoteric concepts and symbols such as chakras that are popular elements of Indian traditional architecture also appear in traditional Iranian built space. Having the knowledge of the human aura and its chakras and the similarities of concepts in traditional architecture of India and Iran, the authors believe the decorative vaulted ceilings of traditional Iranian houses, besides their structural considerations and physical functions, follow the concept of mandalas and human chakras. Case studies on three well-known houses of Kashan prove this hypothesis.

Background Meditation on Twin Hearts (MTH) involves blessing the earth to alleviate the sufferings, and praying for the well-being of the entire society using heart and crown chakra. This meditation is characterized by mechanisms of loving-kindness, self-healing imagery, and open awareness. Purpose This study aims to identify the experiences and perceived benefits associated with practicing MTH by nursing students. Method Qualitative method using content analysis was used to study meditation experiences. After obtaining the informed consent, 22 nursing students were introduced to MTH. Experiences and feedback from meditation sessions were reported each day during their 8 week practice. Nursing students also answered seven open-ended questions on the last day of the meditation session. Findings The verbatim descriptions of experiences reported by nursing students were abstracted to elements (17), properties (6), and categories (2). Identified properties are positive experiences, experiences of awareness, energy experiences, tangible outcomes, physiological reactions, and feedback on the study program. Conclusion The experiences narrated by nursing students include positive affective experiences, health benefits, resolution of problem, awareness and energy experiences, and prosocial tendencies. These findings indicate that MTH would enhance the well-being of the nursing students and could be used as a self-care measure.

This study focuses on investigating the dimensions of sustainability and their influence on financial-economic sustainability (FES) in traditional agroforestry systems (TAFS) using the case of the Amazonian Chakra. The main objectives were to analyze the dimensions of sustainability and to establish the causal relationships between these dimensions and the FES. To carry out this research, 330 households in Napo Province that use the Amazonian Chakra system to grow cocoa were selected in order to analyze the relationship between the different dimensions of sustainability and FES in this unique context. The results of the study show that practices related to food security (FS) and business factors (BF) have a positive and significant impact on the FES of cocoa-producing households in the Amazonian Chakra system. These findings support the importance of ensuring the availability and quality of food and promoting responsible business practices in these environments. In contrast, the dimensions of environmental resilience (ER) and biodiversity conservation (BC) showed a negative impact on FES, highlighting an economic-financial imbalance in relation to conservation and environmental resilience actions in the Amazonian Chakra. This study contributes to the knowledge needed to promote agricultural practices that include an equal focus on FES, biodiversity conservation, and environmental resilience practices in a globally significant area, providing valuable information for the design of sustainable agricultural policies and practices in the Amazonian Chakra.