consciouslifenews--2020-07-14--How Do You Decrease the Reasons For Why Patient No Shows Happen?

Missed appointments are a source of frustration for every healthcare facility , dental clinic , and wellness center .
It leaves an empty spot in the schedule for the day .
That means supplies were wasted in preparation for that visit , revenue was lost on that appointment , and valuable time was lost where someone else could have benefited from the slot who likely went on a waiting list .
In all fairness on the other side of the coin , the patient loses out .
Obviously , there was a need for the visit .
But in the @ @ @ @ @ @ @ people often forget .
It leaves them needing to try to set up another time in what is already a hectic schedule taking away yet another appointment from a prospective patient .
No shows are a great source of frustration for everyone involved .
for advice on how to tackle the no-show problem .
How Can No Shows Be Avoided In The Health And Wellness Industry ?
As a whole , missed appointments are least of all an annoyance for the wellness community , most importantly , due to the loss of a @ @ @ @ @ @ @ .
Whether it be medical , dental , or another health-related facility , the goal is to provide patients with optimum care .
That ca n't happen with consistent no-shows on the books .
The patients feel the same frustrations , not only those who miss the appointments but especially the ones who lose out on the slots they could have had instead of being scheduled out over an extended time .
Typically , those who miss , merely forget either because they failed to write it down and life happened , or @ @ @ @ @ @ @ challenge to avoid altogether the chance of someone not making it to an appointment or making it at the proper time .
But there are practices that can be employed to drastically reduce the reasons people have for missing their scheduled appointment times .
Some of those include : • Reminders For Appointments : In many cases , missed appointments are based on people forgetting .
Using an automated appointment reminder system will give patients that quick reminder they need to jostle their memory about what 's coming up in their schedule .
@ @ @ @ @ @ @ consider courtesy on the part of their practitioner resulting in appreciation and loyalty to the office .
Many facilities are providing this service with more people relying on the convenience over having to log or write the information somewhere and remember to check it .
• Pay Ahead : Patients will be more likely to arrive for their appointments if they have the opportunity to prepay .
When people have already paid for something , they 're inclined to want the service .
As an incentive to entice people to pay ahead , @ @ @ @ @ @ @ wish to do so .
• Missed Date : With a majority of those in the working world , days can be exceedingly hectic .
Even with automated reminders , a day of chaos at the office can take the focus away from personal obligations .
In following up on no shows , a facility can merely send a second automated message to let the patient know how sorry the practice is that the patient was n't able to make the scheduled appointment .
It will serve as a notice that there is @ @ @ @ @ @ @ away in an effort to reschedule the missed appointment and discuss the policy for the missed appointment .
• Preferred Method : When someone schedules initially , always ask what their preferred method of contact is for their automated confirmation , whether it be a home or cell number , or if they prefer email contact .
In this way , there 's no confusion whether a message was received or not , and no-shows can be more readily prevented .
• Wait Times : Everyone 's schedule is important , not only @ @ @ @ @ @ @ individual patient has something they are responsible for , meaning they have no time to sit in a waiting room for extended periods .
Creating this type of atmosphere for a client base will result in loss of business .
When those you care for feel disrespected and underappreciated , they will relay the same respect in the way of missed appointments , which ultimately results in not returning altogether .
• Show Appreciation Regularly : It 's vital to acknowledge the people who make an effort to show up on time each @ @ @ @ @ @ @ an appreciation for that effort .
Speaking to them that you pay attention to what 's happening in the office in particular with them is enough to encourage their loyalty and returned respect .
Repeating this behavior is likely to result in fewer chances for a .
And for anyone in earshot who might be someone to miss visits , this could give them the incentive to shape up .
Further rewards and discounts are an ideal way to entice clients to make their scheduled times and enjoy coming to the practice .
@ @ @ @ @ @ @ missing , deductions could be given on their bill for the day , or provide a service-related reward at the end of the visit .
The opposite might be true for those who miss .
Maybe when each shows up for the make-up appointment , there might be a small fee for the no show encouraging an effort to try to keep the next scheduled time without fail .
Most people do n't intentionally set out to forget a set appointment .
The practitioners do n't want to ‘ punish ' those who @ @ @ @ @ @ @ were likely considerations .
But the consequences can be dire for businesses , particularly if these are excessive .
The practitioners are there to provide the optimum for their patients in every sense .
They are n't able to maintain the kind of services they hope to when the schedule is disrupted in such a way .
Prospective patients who need assistance are put on the back burner in favor of inconsistent regulars .
It defeats the goals of most participating in patient-based fields who hope to bring treatment to all those who @ @ @ @ @ @ @ hopefully result in greater wellness success for everyone involved .

Missed appointments are a source of frustration for every healthcare facility, dental clinic, and wellness center. It leaves an empty spot in the schedule for the day. That means supplies were wasted in preparation for that visit, revenue was lost on that appointment, and valuable time was lost where someone else could have benefited from the slot who likely went on a waiting list.
In all fairness on the other side of the coin, the patient loses out. Obviously, there was a need for the visit. But in the chaos that is today's world, people often forget. It leaves them needing to try to set up another time in what is already a hectic schedule taking away yet another appointment from a prospective patient. No shows are a great source of frustration for everyone involved. Click for advice on how to tackle the no-show problem.
How Can No Shows Be Avoided In The Health And Wellness Industry?
As a whole, missed appointments are least of all an annoyance for the wellness community, most importantly, due to the loss of a patient who could have used the slot. Whether it be medical, dental, or another health-related facility, the goal is to provide patients with optimum care. That can't happen with consistent no-shows on the books.
The patients feel the same frustrations, not only those who miss the appointments but especially the ones who lose out on the slots they could have had instead of being scheduled out over an extended time. Typically, those who miss, merely forget either because they failed to write it down and life happened, or age got them.
It's a challenge to avoid altogether the chance of someone not making it to an appointment or making it at the proper time. But there are practices that can be employed to drastically reduce the reasons people have for missing their scheduled appointment times. Some of those include:
Reminders For Appointments: In many cases, missed appointments are based on people forgetting. Using an automated appointment reminder system will give patients that quick reminder they need to jostle their memory about what's coming up in their schedule. Many patients are grateful for what they consider courtesy on the part of their practitioner resulting in appreciation and loyalty to the office. Many facilities are providing this service with more people relying on the convenience over having to log or write the information somewhere and remember to check it.
In many cases, missed appointments are based on people forgetting. Using an automated appointment reminder system will give patients that quick reminder they need to jostle their memory about what's coming up in their schedule. Many patients are grateful for what they consider courtesy on the part of their practitioner resulting in appreciation and loyalty to the office. Many facilities are providing this service with more people relying on the convenience over having to log or write the information somewhere and remember to check it. Pay Ahead: Patients will be more likely to arrive for their appointments if they have the opportunity to prepay. When people have already paid for something, they're inclined to want the service. As an incentive to entice people to pay ahead, offices can provide discounts to those who wish to do so.
Patients will be more likely to arrive for their appointments if they have the opportunity to prepay. When people have already paid for something, they're inclined to want the service. As an incentive to entice people to pay ahead, offices can provide discounts to those who wish to do so. Missed Date: With a majority of those in the working world, days can be exceedingly hectic. Even with automated reminders, a day of chaos at the office can take the focus away from personal obligations. In following up on no shows, a facility can merely send a second automated message to let the patient know how sorry the practice is that the patient wasn't able to make the scheduled appointment. It will serve as a notice that there is a need to contact the office right away in an effort to reschedule the missed appointment and discuss the policy for the missed appointment.
With a majority of those in the working world, days can be exceedingly hectic. Even with automated reminders, a day of chaos at the office can take the focus away from personal obligations. In following up on no shows, a facility can merely send a second automated message to let the patient know how sorry the practice is that the patient wasn't able to make the scheduled appointment. It will serve as a notice that there is a need to contact the office right away in an effort to reschedule the missed appointment and discuss the policy for the missed appointment. Preferred Method: When someone schedules initially, always ask what their preferred method of contact is for their automated confirmation, whether it be a home or cell number, or if they prefer email contact. In this way, there's no confusion whether a message was received or not, and no-shows can be more readily prevented.
When someone schedules initially, always ask what their preferred method of contact is for their automated confirmation, whether it be a home or cell number, or if they prefer email contact. In this way, there's no confusion whether a message was received or not, and no-shows can be more readily prevented. Wait Times: Everyone's schedule is important, not only that of the practicing office. Each individual patient has something they are responsible for, meaning they have no time to sit in a waiting room for extended periods. Creating this type of atmosphere for a client base will result in loss of business. When those you care for feel disrespected and underappreciated, they will relay the same respect in the way of missed appointments, which ultimately results in not returning altogether.
Everyone's schedule is important, not only that of the practicing office. Each individual patient has something they are responsible for, meaning they have no time to sit in a waiting room for extended periods. Creating this type of atmosphere for a client base will result in loss of business. When those you care for feel disrespected and underappreciated, they will relay the same respect in the way of missed appointments, which ultimately results in not returning altogether. Show Appreciation Regularly: It's vital to acknowledge the people who make an effort to show up on time each time for their visits by verbalizing them an appreciation for that effort. Speaking to them that you pay attention to what's happening in the office in particular with them is enough to encourage their loyalty and returned respect. Repeating this behavior is likely to result in fewer chances for a patient no-show . And for anyone in earshot who might be someone to miss visits, this could give them the incentive to shape up.
Further rewards and discounts are an ideal way to entice clients to make their scheduled times and enjoy coming to the practice. For those consistently on time, never missing, deductions could be given on their bill for the day, or provide a service-related reward at the end of the visit.
The opposite might be true for those who miss. Maybe when each shows up for the make-up appointment, there might be a small fee for the no show encouraging an effort to try to keep the next scheduled time without fail.
Final Word
Most people don't intentionally set out to forget a set appointment. The practitioners don't want to ‘punish' those who don't make their visits understanding there were likely considerations. But the consequences can be dire for businesses, particularly if these are excessive.
The practitioners are there to provide the optimum for their patients in every sense. They aren't able to maintain the kind of services they hope to when the schedule is disrupted in such a way. Prospective patients who need assistance are put on the back burner in favor of inconsistent regulars. It defeats the goals of most participating in patient-based fields who hope to bring treatment to all those who need it. Following these methods will hopefully result in greater wellness success for everyone involved.


consciouslifenews--2020-07-16--Monks & Magic: Buddhism and the Supernatural in Thailand

In August 2008 Bun Rany , the wife of the Cambodian Prime Minister Hun Sen , led Buddhist monks and soldiers to the site of the historic Hindu temple Preah Vihear to call upon their ancestors to protect the temple .
The site of this temple is located on disputed land , perched atop a cliff on Cambodian soil but with the most accessible entrance to the site located on the Thai side of the border .
This 11th century temple is located on the border between the two countries , but the borderline itself has never been clearly demarcated @ @ @ @ @ @ @ left over from decades of war .
Ownership of the temple was originally awarded to Cambodia , but dispute between the two countries flared up when Preah Vihear was granted United Nations World Heritage status .
Desperate to resolve the issue , both sides deployed military forces – but when they were unable to reach a solution to the conflict , Cambodia and Thailand resorted to supernatural means .
Fearing that the magical abilities of Cambodia ‘ s Buddhist monks would weaken Thailand , residents throughout the province of Si Sa Ket wore @ @ @ @ @ @ @ magic .
Though Buddhism is not often thought of as a religion that practices magic , in such communities as those found in Thailand and Cambodia , there can be no doubt that Buddhism shares common ground with belief systems that are primarily associated with the use of magic .
Both countries have a long history of engagement in spiritualist and animistic magical practices .
When Buddhism first arrived in these areas it came into contact with pre-existent traditions that believed in spirits , both benevolent and malevolent , and a developed system @ @ @ @ @ @ @ or revered , depending on whether or not it was used for good or ill. For Buddhism to flourish under such conditions in Thailand , it was necessary to develop a complex system of interaction between Buddhism and what has been called the Spirit religions .
Debate still exists as to whether or not the two systems have become completely integrated or not , although the interaction of the two systems is sometimes referred to as an example of syncretism .
On the subject of interaction between Buddhism and the Spirit religions in @ @ @ @ @ @ @ says the following : When I interviewed villagers in Central Thailand on the relationship between Buddhist and non-Buddhist aspects of their religion , a variety of reactions were observed .
The more sophisticated informants generally stated that the Lord Buddha had never forbidden rituals of ancient origin .
Other persons hesitatingly made up their minds with regard to the orthodoxy of the ritual , but on subsequent occasions contradicted their own judgment .
Many were at a loss to classify rituals or beliefs under rubrics such as ‘ Buddhist ’ and ‘ non-Buddhist @ @ @ @ @ @ @ statement that the boundary between the use of magic by the indigenous tradition of Thailand and the practice of Buddhism is not apparent to many of the inhabitants of Thailand themselves .
This is most likely due to the fact that the people of rural Thailand are raised in a society where the two systems are found closely entwined together .
The religious traditions of Thailand have always included the belief in spirits and the ability to manipulate them by means of magic .
For example in Thailand preservation of the spirit of @ @ @ @ @ @ @ of the utmost importance , as is ensuring that malevolent spirits ( ) do not enter the body .
Control of these spirits is greatly emphasised in rural Thai culture , as the service of these spirits can be employed to improve the qualities of day to day existence .
In the lives of ordinary Thai people , more value is placed upon the improvement of their current existence than on transcending the cycle of rebirth , as is advocated by Buddhism .
The relationship between the members of the ( community of @ @ @ @ @ @ @ magic in Thailand combine in a variety of ways , as one system ( the Spirit religions ) deals with the aspects of gain in this world ( ) , whilst the other ( Buddhism ) advocates the importance of salvation and ideas of transcendence ( ) .
This relationship is complicated even further by the fact that in Thailand almost every adult male will become a member of the Sangha at some stage in his life , for in rural areas the taking of vows is considered to be an essential element @ @ @ @ @ @ @ the wide range of magic and animistic beliefs which operate within rural Thailand , these men will carry a variety of beliefs and practices with them into the Sangha , not all compatible with the ethics of Buddhism .
In accordance with this , religious opinions are not questioned during ordination .
As a direct result , villagers can be found entering the Sangha for a variety of reasons , as is reflected in the following Thai rhyme : Ordination to fulfil a promise to the Gods , Ordination to eat better food @ @ @ @ @ @ @ one ’ s friends in the monastery .
Thai belief does not only consist of beneficial Gods and spirits .
It also abounds with belief in ferocious spirits of pure malevolence , from who the villagers seek magical protection .
Amongst these classes of malevolent spirits are such beings as the ( a giant , looming shape with a small head that emits a sharp , piercing sound , as a reflection of its past sins ) , the ( a type of parasite which inhabits human bodies , feeds on excrement , @ @ @ @ @ @ @ with entrails protruding from beneath ) , and the ( the ghosts of ancestors that hover around their previous home and watch their descendants with malignant jealousy ) .
Whilst it is possible for these spirits to be exorcised , Buddhism chooses to deal with their interfering presence in another way ; the correct approach for a Buddhist to cause these spirits to cease meddling in the affairs of their human victims is to preach to them , thus converting the spirits involved to a more benign nature .
There are certain canonical @ @ @ @ @ @ @ , which can also be recited at specific times in order to avert misfortune .
These texts are known as the .
The source of the magical power of these texts has not yet been clearly identified , but Y. Ishii , author of claims that whilst some possessed a magical content from the beginning , as modifications of Hindu rites , others such as the originally had no magical connotations .
Indeed , for most people , including some who chant them , the are incomprehensible , being in .
Rather , @ @ @ @ @ @ @ parit stems from three factors : the social recognition that parit should be chanted for certain purposes ( e.g .
blessing ) ; the existence of an established formula for their chanting ; and the sanctity attributed to the chanter .
The use of parit is a means by which to ensure protection ; it provides good luck and disperses misfortune whether caused by the presence of spirits or not .
As is seen in the above passage the presence of magic being used by the Sangha is not overtly explicit in the @ @ @ @ @ @ @ to be so by the lay audience .
They do not understand the words the monks recite , but because of the respected state of the Sangha in Thailand , the lay community assumes that it must be not only beneficial , but also powerful .
Another type of magic practiced by the Thai Sangha is the manufacture of amulets .
These amulets are employed for a variety of reasons , including protection from diseases , black magic and accidents .
Of these amulets the ones portraying the Buddha are the most popular @ @ @ @ @ @ @ the likeness of famous monks and King Chulalongkorn ( also known as Rama V , one of Thailand ‘ s most revered kings ) .
The sanctity of the subjects portrayed upon the amulets is a reflection of the beneficial powers they are thought to contain .
The Buddha images vary in size , from anywhere between two and eight centimetres , and can be manufactured from wood , metal , ivory or resin , although frequently they are made from a selected combination of these elements , pressed into a mould and @ @ @ @ @ @ @ printed image ( ) , a monk needs not only a mould , recipe and the proper ingredients ; he also requires an advanced knowledge of spells and sacred script .
The inherent sanctity of the amulet is not always thought to be sufficient ; hence its power needs to be enhanced by means of the correct recitation of spells and sacred scripts .
The most simple of these sacralisation rites is known as .
At the culmination of plugseeg the monk will either blow upon the Buddha image or draw over the @ @ @ @ @ @ @ right hand .
During the manufacture of amulets the Sangha is also invited to perform a consecration rite known as .
The use of magic within the phuttaphisek is illustrated by the fact that it is desirable for at least one of the monks participating in the phutthaphiseek to be either advanced in meditative technique or in the Brahmanic rites known as .
These rites are intimately entwined with another type of Thai ritual , namely the ceremony held to consecrate Buddha images which infuse the representation with the auspicious wisdom and power @ @ @ @ @ @ @ over the demon Māra and the obtainment of enlightenment by Siddhārtha .
During this ritual monks chant in Pāli or preach in Northern Thai several texts including the s ( ) .
This text focuses on the powers of the mind attained by the Buddha that are associated with his enlightenment .
Both the consecration of images and amulets draws their impetus from this core idea .
One specific example of a text dealing with the extraordinary supernatural powers of the Buddha that occupies a position of prominence in Thailand is .
( @ @ @ @ @ @ @ , who he left to pursue the life of an ascetic By his magical power he created a crystal path in the sky from the eastern boundary of the city of Kapilavastu to its western perimeter .
Then , ascending into the air , the , surrounded by many previous Buddha ’ s , walked on the sky-bridge he had miraculously created… he also preformed other miracles , such as appearing to walk above the heads of the .
Tattooing is another magical practice that is widespread throughout Thailand .
At some stage @ @ @ @ @ @ @ will receive a tattoo of some description or another .
This is of significance because in the culture of rural Thailand tattoos are representative of magical power .
The magical power of these tattoos stems in part from the tattooist , for whilst both layman and monk may be a tattooist , there is vast difference in the scope of their work and the designs used .
The types which may be employed by the monk are restricted .
As a monk , he is limited to tattooing the upper parts of the @ @ @ @ @ @ @ be seen as sexual misconduct on the part of the monk to tattoo the lower areas , the upper parts of the body represent the higher , more spiritual aspects of humanity , whereas the lower regions represent mankind ’ s more base , animalistic attributes .
The tattoos done by the monk are also limited in application .
The monk may bestow tattoos that are of a beneficial or protective nature .
Other tattoos , such as those which bestow things such as sexual virility , can only be performed by members @ @ @ @ @ @ @ rite involving magical skills of the members of the Sangha is the ( Encircling with Holy Thread ) .
This is a type of consecration rite designed to protect a place from evil .
It is believed that the consecrated place will be protected by the power of the Three Gems and the phraa parit .
During this rite cotton is affixed to an image of the Buddha , stretched clockwise ( as is the way of beneficial magic ; anticlockwise is considered to be used for evil purposes ) around the place @ @ @ @ @ @ @ back to its point of origin , at the Buddha image .
If the thread should snap at any stage , it is considered to be an ill omen .
The main doctrinal link between Buddhism and the Spirit religions is found in the incidences where magic is employed by the Sangha as a transfer of merit .
The theory of the transference of merit is based upon the concept that when a member of the lay community performs a virtuous deed , such as making a donation or feeding a monk , @ @ @ @ @ @ @ with the process .
The Sangha themselves are referred to as being a ‘ field for merit ’ ( ) , as is found in the .
Well practiced is the Exalted One ’ s Order of Disciples , practiced in integrity , practiced in intellectual methods , in right lines of action – to wit the four pairs , the eight groups of persons – this is the Exalted One ’ s Order of Disciples , worthy of offerings , oblations , gifts , salutations , the world ’ s peerless field @ @ @ @ @ @ @ of the monk , the more magical power/merit he is said to generate .
The sanctity of the monk himself is the source of belief in the efficacy of his magical power .
The magical power that is generated by the monk is also classed as being superior to that of the layman , but by its very nature it is also more limited in its application .
A monk is also deemed to be superior to a spirit , and thus a monk should never be seen to supplicate himself before a @ @ @ @ @ @ @ Sangha addresses a spirit , he never raises his hands in supplication , in contrast to the layman who will raise his hands when requesting a favour from a spirit .
The superior magical status of the monk stems from his purity ; the monk must not do anything to compromise his superior position .
Part of the magical power which results from the monks ’ purity is derived from celibacy .
A monk should never touch a female ( human or animal ) , and is forbidden to even receive an object @ @ @ @ @ @ @ a woman .
In order to receive an object given by a woman , the monk must first take a piece of cloth and place it upon the floor , upon which the woman will then place the gift in whilst the monk holds the edges of the cloth .
The cloth is used as a medium by which to transfer merit since there can be no direct contact between a monk and a woman .
The merit flows from the fingers of the monk holding the cloth , to the woman who @ @ @ @ @ @ @ of cloth must be used so as not to deprive the female donor of the merit she would otherwise not receive .
One of the reasons for which a monk may not have contact with women is not only due to the temptation of sexual misconduct , but also because women are believed to be associated with a type of magical power said to be diametrically opposed to that of the monk .
This is due to the fact that menstruation is associated with dangerous magical power , and is classed as being @ @ @ @ @ @ @ power of the Sangha .
Another aspect of magic in Thailand which needs to be considered is the import of magical systems via India .
The branch of Buddhism found in Thailand is an older form known as Theravāda , and its links to Hinduism are much stronger than those of the later Buddhist schools .
For example , in the book A Summary of the Seven Books of the Abhidhamma ( Abhidhamma Chet Khamphi Ruam ) there are elements of cosmology , cosmogony , buddhology , ethics , epistemology and language that @ @ @ @ @ @ @ This system is very much similar to that found in Indian magic , and it is reasonable to assume that many of the formulas found within are directly based on the use of Hindu mantras .
These are broken down into component syllables for recitation by the Buddhist practitioner .
The mantra ( Homage to the Buddha ) , is correlated with the five vowels , symbolising the five elements ( ) – water , earth , fire , air and atmosphere .
Furthermore , in the following passage from the , we @ @ @ @ @ @ @ with the Hindu Tantric Yoga techniques , dividing the body into a solar right and lunar left , and creating what appears to be Buddhist chakra centres .
This integration of the occult , Tantra and Buddhism is by no means unique for it is prolific in Tibetan Buddhist texts and practices .
= the Buddha at the right eye = the Buddha at the left eye = the Buddha at the back = the Buddha at the naval = the Buddha at the forehead One possible explanation of how this similarity between @ @ @ @ @ @ @ can be found by examining the magical history of a third South East Asian country – namely Myanmar ( Burma ) .
In the late eighteenth and early nineteenth centuries , Burmese kings imported large numbers of Sanskrit texts from India on topics such as medicine , alchemy , incantation and astrology .
In Burma , these Buddhist wizards are practitioners of what is called the ( path of occult knowledge ) .
This tradition still exists today in Burma , and the largest of the groups practicing this occult path is based @ @ @ @ @ @ @ is called the .
Like their Thai counterparts , this organisation bases an interest in the occult on the powers attained by the Buddha on the path to enlightenment .
They also believe that the relics of the Buddha ( Burmese ) ( Pāli ) are possessed of a kind of majestic power that he infused in them through the force of his .
The similarity between this branch of Burmese magic with that of the Thai people is amply illustrated in the following extract from a magical treatise by the Manosetopad Gaing @ @ @ @ @ @ @ path must first suffuse his mind with thoughts of the Three Jewels , and cultivate loving kindness toward the various grades of … the nats referred to here include powerful nature spirits dwelling in trees , the earth , and mountains , minor deities who preside over the use of magical incantations and diagrams , and medicine spirits whose domain includes the well-known herbs and minerals of alchemical lore .
From this passage it is clear that the Manosetopad Gaing not only use Buddhist motifs , they are also drawing upon a much @ @ @ @ @ @ @ world views .
These Buddhist wizards , however , are also drawing upon Hindu texts on supernatural lore ; and if such texts entered the Burmese magico-religious system then it is entirely possible that influences from India may help to explain what appears to be a yantric/mantric tradition within the Thai With their magical prowess and the protection of the Sangha , why do the Thai people fear the magic of the Cambodians ?
Cambodia is also a country with a long history of occult practices .
For instance , in the book @ @ @ @ @ @ @ Ahca who led a ghost army against the Siamese – Siam being an earlier name for Thailand .
More recently , we also find record of Po Kambo , who in 1866 protested against French colonial rule and was alleged to know a magical formula that deflected bullets .
Even as recently as the 1970s and 1990s , Khmer soldiers utilised magical tattoos , in a similar manner to that of their Thai enemies , and used mantras written in Pāli and Sanskrit , the holy languages of Buddhism and Hinduism , to @ @ @ @ @ @ @ the magic employed by the Sangha in Thailand is based on one important concept : the sanctity and purity of the Sangha themselves .
The forms of magic the Sangha use is limited in scope by this fact , for they can use only what is generally referred to as ‘ white ’ magic : that which benefits another and causes no harm .
Use of magic to harm another or for personal gain would result in expulsion from the Sangha .
Similarly , a monk may not use magic that serves to @ @ @ @ @ @ @ create love charms , as this could severely impair the powers of the monk which stem from his sexual abstention .
A monk may not request the spirit world for aid , for this would compromise the superior status of the monk who is deemed to be beyond the mundane affairs of this world .
Whilst the power of the Sangha is more limited in application than that of laymen , it is also deemed as stronger for it stems from other worldly sources , as opposed to the spirits who remain bound @ @ @ @ @ @ @ villagers come to the monk knowing that when they treat the monk with a proper attitude of respect , the cosmic forces shall share their merit and transfer it to demonstrate approval .
The transfer of merit thus benefits not only the Sangha , but the laity as well – even providing protection in times of conflict .
1 .
B.J .
Terwiel , Monks and Magic : An Analysis of Religious Ceremonies in Central Thailand ( Curzon Press , 1975 ) , 3 .
2 .
Ibid.
, 20 .
3 .
@ @ @ @ @ @ @ Press , 1986 ) , 21 .
4 .
Ibid.
, 21 .
5 .
B.J .
Terwiel , Monks and Magic : An Analysis of Religious Ceremonies in Central Thailand , 74 .
6 .
Ibid.
, 75 .
7 .
Ibid.
, 77 .
8 .
Ibid.
, 78 9 .
Y. Ishii , : , 23 .
10 .
Ibid.
, 25 .
11 .
D. K. Swearer , Consecrating the Buddha , in ed .
D. S. Lopez , Jr. , ( Princeton University Press , 1995 ) , @ @ @ @ @ @ @ , Bimba ’ s Lament , in ed .
D. S. Lopez , Jr. , ( Princeton University Press , 1995 ) , 543 .
13 .
Y. Ishii , , 22 .
14 .
Ibid.
, 22 .
15 .
Ibid.
, 22 .
16 .
Ibid.
, 14 .
17 .
B.J .
Terwiel , Monks and Magic : An Analysis of Religious Ceremonies in Central Thailand , 114 .
18 .
Ibid.
, 114 .
19 .
Ibid.
, 115 .
20 .
Ibid.
, 115 .
21 .
D. @ @ @ @ @ @ @ Seven Books of Abhidamma , in ed .
D. S. Lopez , Jr. , ( Princeton University Press , 1995 ) , 336-7 .
22 .
Ibid.
, 340 .
23 .
P. Pranke , On Becoming a Buddhist Wizard , in ed .
D. S. Lopez , Jr. , ( Princeton University Press , 1995 ) , 343 .
24 .
Ibid.
, 345 .
25 .
Ibid.
, 351 .
The above article appeared in New Dawn Special Issue 7 .
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@ @ @ @ @ @ @ for non-commercial purposes if unedited and copied in full , including this notice .
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Permission to re-send , post and place on web sites for non-commercial purposes , and if shown only in its entirety with no changes or additions .
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Gwendolyn Toynton | New Dawn Magazine
In August 2008 Bun Rany, the wife of the Cambodian Prime Minister Hun Sen, led Buddhist monks and soldiers to the site of the historic Hindu temple Preah Vihear to call upon their ancestors to protect the temple. The site of this temple is located on disputed land, perched atop a cliff on Cambodian soil but with the most accessible entrance to the site located on the Thai side of the border.
This 11th century temple is located on the border between the two countries, but the borderline itself has never been clearly demarcated because the area is littered with landmines left over from decades of war. Ownership of the temple was originally awarded to Cambodia, but dispute between the two countries flared up when Preah Vihear was granted United Nations World Heritage status.
Desperate to resolve the issue, both sides deployed military forces – but when they were unable to reach a solution to the conflict, Cambodia and Thailand resorted to supernatural means. Fearing that the magical abilities of Cambodia‘s Buddhist monks would weaken Thailand, residents throughout the province of Si Sa Ket wore yellow to help protect Thailand from Cambodian magic.
Though Buddhism is not often thought of as a religion that practices magic, in such communities as those found in Thailand and Cambodia, there can be no doubt that Buddhism shares common ground with belief systems that are primarily associated with the use of magic.
Both countries have a long history of engagement in spiritualist and animistic magical practices. When Buddhism first arrived in these areas it came into contact with pre-existent traditions that believed in spirits, both benevolent and malevolent, and a developed system of magic which was to be feared or revered, depending on whether or not it was used for good or ill.
For Buddhism to flourish under such conditions in Thailand, it was necessary to develop a complex system of interaction between Buddhism and what has been called the Spirit religions. Debate still exists as to whether or not the two systems have become completely integrated or not, although the interaction of the two systems is sometimes referred to as an example of syncretism. On the subject of interaction between Buddhism and the Spirit religions in Thailand, the academician B.J. Terwiel says the following:
When I interviewed villagers in Central Thailand on the relationship between Buddhist and non-Buddhist aspects of their religion, a variety of reactions were observed. The more sophisticated informants generally stated that the Lord Buddha had never forbidden rituals of ancient origin. Other persons hesitatingly made up their minds with regard to the orthodoxy of the ritual, but on subsequent occasions contradicted their own judgment. Many were at a loss to classify rituals or beliefs under rubrics such as ‘Buddhist’ and ‘non-Buddhist’.1
It would appear from this statement that the boundary between the use of magic by the indigenous tradition of Thailand and the practice of Buddhism is not apparent to many of the inhabitants of Thailand themselves. This is most likely due to the fact that the people of rural Thailand are raised in a society where the two systems are found closely entwined together.
The religious traditions of Thailand have always included the belief in spirits and the ability to manipulate them by means of magic. For example in Thailand preservation of the spirit of life (khwan) is considered to be of the utmost importance, as is ensuring that malevolent spirits (phii) do not enter the body. Control of these spirits is greatly emphasised in rural Thai culture, as the service of these spirits can be employed to improve the qualities of day to day existence.
Magic and the Sangha
In the lives of ordinary Thai people, more value is placed upon the improvement of their current existence than on transcending the cycle of rebirth, as is advocated by Buddhism. The relationship between the members of the Sangha (community of Buddhist monks) and the practitioners of magic in Thailand combine in a variety of ways, as one system (the Spirit religions) deals with the aspects of gain in this world (laukika), whilst the other (Buddhism) advocates the importance of salvation and ideas of transcendence (lokottara).
This relationship is complicated even further by the fact that in Thailand almost every adult male will become a member of the Sangha at some stage in his life, for in rural areas the taking of vows is considered to be an essential element in preparation for adult life. Given the wide range of magic and animistic beliefs which operate within rural Thailand, these men will carry a variety of beliefs and practices with them into the Sangha, not all compatible with the ethics of Buddhism.
In accordance with this, religious opinions are not questioned during ordination. As a direct result, villagers can be found entering the Sangha for a variety of reasons, as is reflected in the following Thai rhyme:
Ordination to fulfil a promise to the Gods,
Ordination to escape poverty,
Ordination to flee from a wife,
Ordination to save money,
Ordination to eat better food than at home,
Ordination to join one’s friends in the monastery.2
Thai belief does not only consist of beneficial Gods and spirits. It also abounds with belief in ferocious spirits of pure malevolence, from who the villagers seek magical protection. Amongst these classes of malevolent spirits are such beings as the preed (a giant, looming shape with a small head that emits a sharp, piercing sound, as a reflection of its past sins), the phii krasy (a type of parasite which inhabits human bodies, feeds on excrement, and is shaped like a human head with entrails protruding from beneath), and the phii baan (the ghosts of ancestors that hover around their previous home and watch their descendants with malignant jealousy).
Whilst it is possible for these spirits to be exorcised, Buddhism chooses to deal with their interfering presence in another way; the correct approach for a Buddhist to cause these spirits to cease meddling in the affairs of their human victims is to preach to them, thus converting the spirits involved to a more benign nature. There are certain canonical texts which serve this purpose of protection, which can also be recited at specific times in order to avert misfortune. These texts are known as the phraa parit. The source of the magical power of these texts has not yet been clearly identified, but Y. Ishii, author ofSangha, State & Society: Thai Buddhism in History, claims that whilst some possessed a magical content from the beginning, as modifications of Hindu rites, others such as the Mangalasutta originally had no magical connotations.3
Indeed, for most people, including some who chant them, the parit are incomprehensible, being inPāli. Rather, I believe, the magic of the parit stems from three factors: the social recognition that parit should be chanted for certain purposes (e.g. blessing); the existence of an established formula for their chanting; and the sanctity attributed to the chanter.4
The use of parit is a means by which to ensure protection; it provides good luck and disperses misfortune whether caused by the presence of spirits or not. As is seen in the above passage the presence of magic being used by the Sangha is not overtly explicit in the parit texts, rather it is interpreted to be so by the lay audience. They do not understand the words the monks recite, but because of the respected state of the Sangha in Thailand, the lay community assumes that it must be not only beneficial, but also powerful.
Amulets
Another type of magic practiced by the Thai Sangha is the manufacture of amulets. These amulets are employed for a variety of reasons, including protection from diseases, black magic and accidents. Of these amulets the ones portraying the Buddha are the most popular, although some also are made in the likeness of famous monks and King Chulalongkorn (also known as Rama V, one of Thailand‘s most revered kings).
The sanctity of the subjects portrayed upon the amulets is a reflection of the beneficial powers they are thought to contain. The Buddha images vary in size, from anywhere between two and eight centimetres, and can be manufactured from wood, metal, ivory or resin, although frequently they are made from a selected combination of these elements, pressed into a mould and baked.5 To create a pressed or printed image (phraaphim), a monk needs not only a mould, recipe and the proper ingredients; he also requires an advanced knowledge of spells and sacred script.6
The inherent sanctity of the amulet is not always thought to be sufficient; hence its power needs to be enhanced by means of the correct recitation of spells and sacred scripts. The most simple of these sacralisation rites is known as plugseeg.7At the culmination of plugseeg the monk will either blow upon the Buddha image or draw over the amulet with the index finger of his right hand.8
During the manufacture of amulets the Sangha is also invited to perform a consecration rite known asphutthaphisek.9The use of magic within the phuttaphisek is illustrated by the fact that it is desirable for at least one of the monks participating in the phutthaphiseek to be either advanced in meditative technique or in the Brahmanic rites known as saiyasat.10
These rites are intimately entwined with another type of Thai ritual, namely the ceremony held to consecrate Buddha images which infuse the representation with the auspicious wisdom and power associated with Prince Siddhārtha’s victory over the demon Māra and the obtainment of enlightenment by Siddhārtha. During this ritual monks chant in Pāli or preach in Northern Thai several texts including theBuddha Abhiseka (Consecrating the Buddha [Image]).11 This text focuses on the powers of the mind attained by the Buddha that are associated with his enlightenment. Both the consecration of images and amulets draws their impetus from this core idea.
One specific example of a text dealing with the extraordinary supernatural powers of the Buddha that occupies a position of prominence in Thailand is Bimbās Lament. (Bimbā is the Buddha’s wife, who he left to pursue the life of an ascetic.)
By his magical power he created a crystal path in the sky from the eastern boundary of the city of Kapilavastu to its western perimeter. Then, ascending into the air, the Tathāgata, surrounded by many previous Buddha’s, walked on the sky-bridge he had miraculously created… he also preformed other miracles, such as appearing to walk above the heads of the Śākyans.12
Tattooing is another magical practice that is widespread throughout Thailand. At some stage in their adult life many Thai males will receive a tattoo of some description or another. This is of significance because in the culture of rural Thailand tattoos are representative of magical power. The magical power of these tattoos stems in part from the tattooist, for whilst both layman and monk may be a tattooist, there is vast difference in the scope of their work and the designs used.
The types which may be employed by the monk are restricted. As a monk, he is limited to tattooing the upper parts of the body, for not only would it be seen as sexual misconduct on the part of the monk to tattoo the lower areas, the upper parts of the body represent the higher, more spiritual aspects of humanity, whereas the lower regions represent mankind’s more base, animalistic attributes. The tattoos done by the monk are also limited in application. The monk may bestow tattoos that are of a beneficial or protective nature. Other tattoos, such as those which bestow things such as sexual virility, can only be performed by members of the lay community.
Another Thai rite involving magical skills of the members of the Sangha is the Wong Dai Sai (Encircling with Holy Thread).13 This is a type of consecration rite designed to protect a place from evil. It is believed that the consecrated place will be protected by the power of the Three Gems and the phraa parit.14During this rite cotton is affixed to an image of the Buddha, stretched clockwise (as is the way of beneficial magic; anticlockwise is considered to be used for evil purposes) around the place to be consecrated, and finally wound back to its point of origin, at the Buddha image.15 If the thread should snap at any stage, it is considered to be an ill omen.
The main doctrinal link between Buddhism and the Spirit religions is found in the incidences where magic is employed by the Sangha as a transfer of merit. The theory of the transference of merit is based upon the concept that when a member of the lay community performs a virtuous deed, such as making a donation or feeding a monk, the Gods witness the act and empathise with the process. The Sangha themselves are referred to as being a ‘field for merit’ (na bun), as is found in the Sanghnussati-bhavana.
Well practiced is the Exalted One’s Order of Disciples, practiced in integrity, practiced in intellectual methods, in right lines of action – to wit the four pairs, the eight groups of persons – this is the Exalted One’s Order of Disciples, worthy of offerings, oblations, gifts, salutations, the world’s peerless field for merit.16
Monk’s Superior Magical Status
The greater the purity of the monk, the more magical power/merit he is said to generate. The sanctity of the monk himself is the source of belief in the efficacy of his magical power. The magical power that is generated by the monk is also classed as being superior to that of the layman, but by its very nature it is also more limited in its application. A monk is also deemed to be superior to a spirit, and thus a monk should never be seen to supplicate himself before a spirit. When a member of the Sangha addresses a spirit, he never raises his hands in supplication, in contrast to the layman who will raise his hands when requesting a favour from a spirit.
The superior magical status of the monk stems from his purity; the monk must not do anything to compromise his superior position. Part of the magical power which results from the monks’ purity is derived from celibacy. A monk should never touch a female (human or animal), and is forbidden to even receive an object that is directly given to him by a woman.17 In order to receive an object given by a woman, the monk must first take a piece of cloth and place it upon the floor, upon which the woman will then place the gift in whilst the monk holds the edges of the cloth.18 The cloth is used as a medium by which to transfer merit since there can be no direct contact between a monk and a woman. The merit flows from the fingers of the monk holding the cloth, to the woman who has donated the cloth. The medium of cloth must be used so as not to deprive the female donor of the merit she would otherwise not receive. One of the reasons for which a monk may not have contact with women is not only due to the temptation of sexual misconduct, but also because women are believed to be associated with a type of magical power said to be diametrically opposed to that of the monk.19 This is due to the fact that menstruation is associated with dangerous magical power, and is classed as being capable of destroying some of the beneficial power of the Sangha.20
Another aspect of magic in Thailand which needs to be considered is the import of magical systems via India. The branch of Buddhism found in Thailand is an older form known as Theravāda, and its links to Hinduism are much stronger than those of the later Buddhist schools. For example, in the book A Summary of the Seven Books of the Abhidhamma (Abhidhamma Chet Khamphi Ruam) there are elements of cosmology, cosmogony, buddhology, ethics, epistemology and language that are integrated into a yantric/mantric system.21 This system is very much similar to that found in Indian magic, and it is reasonable to assume that many of the formulas found within are directly based on the use of Hindu mantras. These are broken down into component syllables for recitation by the Buddhist practitioner. The mantra Namo Buddhāya (Homage to the Buddha), is correlated with the five vowels, symbolising the five elements (dhatū) – water, earth, fire, air and atmosphere.
Furthermore, in the following passage from the Seven Books of Abhidahamma, we also find a formula which contains correlations with the Hindu Tantric Yoga techniques, dividing the body into a solar right and lunar left, and creating what appears to be Buddhist chakra centres. This integration of the occult, Tantra and Buddhism is by no means unique for it is prolific in Tibetan Buddhist texts and practices.
Na = the Buddha Kakusandha at the right eye
Mo = the Buddha Konagāmana at the left eye
Bhud = the Buddha Kassapa at the back
Dhā = the Buddha Gotama at the naval
Ya = the Buddha Ariya Metteyya at the forehead22
Transmission of Occult Techniques
One possible explanation of how this similarity between Thai Buddhist and Hindu occult techniques occurred can be found by examining the magical history of a third South East Asian country – namely Myanmar (Burma).
In the late eighteenth and early nineteenth centuries, Burmese kings imported large numbers of Sanskrit texts from India on topics such as medicine, alchemy, incantation and astrology.23 In Burma, these Buddhist wizards are practitioners of what is called the weikza-lam (path of occult knowledge). This tradition still exists today in Burma, and the largest of the groups practicing this occult path is based in the city of Pegy, and is called the Manosetopad Gaing. Like their Thai counterparts, this organisation bases an interest in the occult on the powers attained by the Buddha on the path to enlightenment. They also believe that the relics of the Buddha (Burmese dat-daw) (Pāli dhātu) are possessed of a kind of majestic power that he infused in them through the force of his samādhi.24 The similarity between this branch of Burmese magic with that of the Thai people is amply illustrated in the following extract from a magical treatise by the Manosetopad Gaing:
A person wishing to practice the path must first suffuse his mind with thoughts of the Three Jewels, and cultivate loving kindness toward the various grades of nats… the nats referred to here include powerful nature spirits dwelling in trees, the earth, and mountains, minor deities who preside over the use of magical incantations and diagrams, and medicine spirits whose domain includes the well-known herbs and minerals of alchemical lore.25
From this passage it is clear that the Manosetopad Gaing not only use Buddhist motifs, they are also drawing upon a much older tradition of Spirit religions and animistic world views. These Buddhist wizards, however, are also drawing upon Hindu texts on supernatural lore; and if such texts entered the Burmese magico-religious system then it is entirely possible that influences from India may help to explain what appears to be a yantric/mantric tradition within the Thai Seven Books of Abhidahamma.
With their magical prowess and the protection of the Sangha, why do the Thai people fear the magic of the Cambodians? Cambodia is also a country with a long history of occult practices. For instance, in theKhmer book The Tale of Ancient History there is a legend of Prince Chey Ahca who led a ghost army against the Siamese – Siam being an earlier name for Thailand. More recently, we also find record of Po Kambo, who in 1866 protested against French colonial rule and was alleged to know a magical formula that deflected bullets. Even as recently as the 1970s and 1990s, Khmer soldiers utilised magical tattoos, in a similar manner to that of their Thai enemies, and used mantras written in Pāli and Sanskrit, the holy languages of Buddhism and Hinduism, to protect them in battle.
All of the magic employed by the Sangha in Thailand is based on one important concept: the sanctity and purity of the Sangha themselves. The forms of magic the Sangha use is limited in scope by this fact, for they can use only what is generally referred to as ‘white’ magic: that which benefits another and causes no harm. Use of magic to harm another or for personal gain would result in expulsion from the Sangha. Similarly, a monk may not use magic that serves to improve the virility of a layman or create love charms, as this could severely impair the powers of the monk which stem from his sexual abstention. A monk may not request the spirit world for aid, for this would compromise the superior status of the monk who is deemed to be beyond the mundane affairs of this world.
Whilst the power of the Sangha is more limited in application than that of laymen, it is also deemed as stronger for it stems from other worldly sources, as opposed to the spirits who remain bound to this world. As such, villagers come to the monk knowing that when they treat the monk with a proper attitude of respect, the cosmic forces shall share their merit and transfer it to demonstrate approval. The transfer of merit thus benefits not only the Sangha, but the laity as well – even providing protection in times of conflict.
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Footnotes:
1. B.J. Terwiel, Monks and Magic: An Analysis of Religious Ceremonies in Central Thailand (Curzon Press, 1975), 3.
2. Ibid., 20.
3. Y. Ishii, Sangha, State & Society: Thai Buddhism in History (University of Hawaii Press, 1986), 21.
4. Ibid., 21.
5. B.J. Terwiel, Monks and Magic: An Analysis of Religious Ceremonies in Central Thailand, 74.
6. Ibid., 75.
7. Ibid., 77.
8. Ibid., 78
9. Y. Ishii, Sangha, State & Society: Thai Buddhism in History, 23.
10. Ibid., 25.
11. D. K. Swearer, Consecrating the Buddha, in ed. D. S. Lopez, Jr., Buddhism in Practice (Princeton University Press, 1995), 50.
12. D. K. Swearer, Bimba’s Lament, in ed. D. S. Lopez, Jr., Buddhism in Practice (Princeton University Press, 1995), 543.
13. Y. Ishii, Sangha, State and Society: Thai Buddhism in History, 22.
14. Ibid., 22.
15. Ibid., 22.
16. Ibid., 14.
17. B.J. Terwiel, Monks and Magic: An Analysis of Religious Ceremonies in Central Thailand, 114.
18. Ibid., 114.
19. Ibid., 115.
20. Ibid., 115.
21. D. K. Swearer, A Summary of the Seven Books of Abhidamma, in ed. D. S. Lopez, Jr., Buddhism in Practice (Princeton University Press, 1995), 336-7.
22. Ibid., 340.
23. P. Pranke, On Becoming a Buddhist Wizard, in ed. D. S. Lopez, Jr., Buddhism in Practice (Princeton University Press, 1995), 343.
24. Ibid., 345.
25. Ibid., 351.
GWENDOLYN TOYNTON is the editor and founder of Primordial Traditions –www.primordialtraditions.com. Her articles have been published in many magazines and she is also published in the New Zealand Collection of Poetry & Prose 2002.
The above article appeared in New Dawn Special Issue 7.
© Copyright New Dawn Magazine, https://www.newdawnmagazine.com. Permission granted to freely distribute this article for non-commercial purposes if unedited and copied in full, including this notice.
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consciouslifenews--2020-07-16--Eucalyptus Oil May Reduce Inflammatory Reactions in Lungs

The oil can be used topically as it helps skin conditions ; it can also be used in a vaporizer or as a mouthwash or toothpaste The effects of the essential oil can lower inflammation and pain after a total knee replacement ; it also helps lower blood pressure Eucalyptus is a genus of plants that contains more than 900 species.1 The plants are native to Australia and come in a number of sizes , from shrubs to tall trees .
They ’ re known for growing rapidly : One of the largest is the giant gum tree that can @ @ @ @ @ @ @ A distinctive feature of eucalyptus is its bark , which the tree sheds as it grows .
Some will shed much of their bark while others are completely covered with it .
Although they grow tall , some thrive in containers .
They can also be planted annually.2 Each part of the eucalyptus plant can produce essential oils , but it 's the leaves that are the richest source .
Better Homes and Gardens writes that on extremely hot days , a stand of trees may appear as if a fog is hanging @ @ @ @ @ @ @ the oil vaporizing in the heat .
The eucalyptus offers diverse medical benefits , almost as wide and divergent as the varieties .
Your mom knew best when she rubbed eucalyptus oil on your chest when you had a cold or cough .
This is because researchers have found that the essential oils have antiviral activity and may reduce inflammation in the lungs.3 Eucalyptus contains 1,8-cineol , also known as eucalyptol , which is the major monoterpene responsible for suppressing cytokine production in human monocytes.4 The authors of one study looked at the @ @ @ @ @ @ @ prednisolone that was equal in potency .
They tested it on 32 patients who had severe asthma , using a double-blind , placebo-controlled trial .
The researchers found that 75 % of those receiving cineol from eucalyptus versus 25 % who got a placebo were able to reduce their oral steroids .
When measured against pulmonary inflammation in an animal model , other researchers found that eucalyptol could reduce the number of inflammatory cells and decrease protein content in bronchoalveolar lavage fluid , providing “ evidence … [ for ] its potential for @ @ @ @ @ @ @ 5 Still , other investigators found that eucalyptus oil could attenuate induced lung injury and inhibit pro-inflammatory cytokine production , offering evidence that it may have potential as a drug treatment for chronic obstructive pulmonary disease.6 Clinical evidence supports these theories ; however , the mechanism of action and the bioactive compounds that are responsible have not been well studied .
This prompted one team to look into the primary component of the oil , 1,8-cineol , in a lab study.7 They found that the anti-inflammatory activity is due to down-regulating pattern recognition @ @ @ @ @ @ @ in systemic infections.8 Each of these actions is important in supporting the body ’ s efforts in fighting viral infections .
A second benefit may be the plant ’ s ability to suppress inflammatory cytokine production in an infection where hyperactive immune responses and cytokine storms trigger lung and organ damage that may lead to death .
The effects of eucalyptus oil on inflammation and pain have also been of interest to the medical community .
One group analyzed the physiological and psychological parameters of 32 individuals .
They found that a combination @ @ @ @ @ @ @ ethanol could induce muscle and mental relaxation , but it did not influence pain sensitivity.9 Researchers have had different results depending on the genus of eucalyptus used .
In Brazilian folk medicine , a variety is included in treatment for conditions such as bronchial infections , colds , flu , and fever .
In one study , a team of researchers used an animal model to look at the anti-inflammatory and analgesic effects of three species.10 Eucalyptus induced both effects , suggesting that the essential oil exerted central and peripheral reductions in pain @ @ @ @ @ @ @ possible development of pain medications derived from eucalyptus essential oils .
Eucalyptus oil has also been evaluated in the treatment of pain after a total knee replacement.11 A group of individuals was given either eucalyptus inhalation treatments or almond oil inhalation treatments .
Researchers measured blood pressure , heart rate , and pain ratings before and after the inhalation therapy .
On all three days , the ones who inhaled eucalyptus reported less pain .
Additionally , on the second day , the intervention group — the ones receiving eucalyptus — had significantly @ @ @ @ @ @ @ this suggested that aromatherapy involving eucalyptus may be an effective intervention for pain relief after a total knee replacement .
The essential oil from the eucalyptus tree is produced from dry leaves .
In past decades , diluted oil has been used for a number of reasons , including addressing inflammatory conditions such as bronchitis and respiratory infections.12 Traditional Aboriginal medicine involved the use of eucalyptus to heal wounds and fungal infections .
In one study , researchers evaluated the effects of eight eucalyptus species found in Tunisia .
They were interested in @ @ @ @ @ @ @ such as Klebsiella pneumonia , Staphylococcus aureus , Hemophilus influenza , and Pseudomonas aeruginosa.13 Eucalyptus odorata had the strongest activity against Staphylococcus aureus , Hemophilus influenza , and streptococcus pneumoniae .
It also had the most cytotoxic effect .
However , the eucalyptus variety with the best antiviral activity was eucalyptus bicostata .
It ’ s important to know that eucalyptus essential oil may be used topically or in a vaporizer , but it should not be ingested .
Some mouthwashes contain eucalyptus with other essential oil to help reduce the buildup of @ @ @ @ @ @ @ antiseptic properties help kill oral bacteria that lead to the buildup of plaque .
The oils have also demonstrated positive effects against headaches and neuralgia , as well as in the treatment of skin conditions such as herpes , lice , and insect bites.14 In general , eucalyptus essential oil is safe to use , but you must follow specific precautions .
Do a patch test to be sure you do n't have an allergic reaction .
The oil should never be given to children under age 2 or used as a chest @ @ @ @ @ @ @ baby.15 Women who are pregnant and breastfeeding should avoid eucalyptus because there ’ s not enough evidence regarding their safety in that population .
When you spend more time indoors , being inactive , and munching on foods that don ’ t support your immune system , you may experience an increase in your risk of infections and chronic disease .
This can happen even if you don ’ t have a primary immune deficiency .
Primary immune deficiency disorders allow the infection to happen more frequently and more easily.16 Some forms are @ @ @ @ @ @ @ .
People who have a weaker immune system , whether from a primary condition or as a result of lifestyle choices , will have more difficulty clearing infections .
Those who have chronic diseases such as diabetes , liver or kidney disease , as well as those who ’ ve undergone organ transplants and those receiving chemotherapy or radiation treatments , also have weakened immune systems that can lead to longer illnesses and hospitalizations.17 Your food choices and eating patterns have a significant impact on your ability to withstand infection , however.18 There @ @ @ @ @ @ @ be doing that impact your body ’ s defenses .
These include sitting for long periods of time , which has been linked to diabetes , heart disease and early death.19 However , just as inactivity is a problem , overtraining or getting too much exercise without enough recovery , can also impact your immune system .
A lack of stress management , excessive alcohol use , and sleep deprivation are additional factors that impact your body ’ s ability to fight infections .
I 've been writing for many years about the @ @ @ @ @ @ @ your immune system .
You 'll find a list of specific ways to do so on my Coronavirus Resource Page .
Simple things like frequently washing your hands using the proper technique help reduce the spread of any infection and reduce your exposure to bacteria , viruses , and fungi .
Researchers have found that individuals with high blood pressure and diabetes have a higher risk of severe disease , so it is essential to look into these and take steps to gain control over them in your overall health management .
Many @ @ @ @ @ @ @ .
This means that when you address insulin resistance , you will likely have a positive impact on many other chronic conditions .
During all times of the year , it ’ s necessary to get plenty of sleep to support your gut microbiota and brain health .
You also need to get enough daily exercise because it has a positive effect on the immune system , helps promote better sleep , and improves mood .
Another vital strategy in protecting yourself from COVID-19 and other infectious diseases is to raise your vitamin @ @ @ @ @ @ @ 80 ng/mL .
On May 11 , 2020 , Medscape.com released a video featuring Dr. JoAnn E. Manson from Harvard Medical School , in which she discussed the protective role that vitamin D has against COVID-19.20 She is not alone in her recommendations for attaining and maintaining adequate levels of the vitamin , as researchers suggest it plays an important role in the risk of getting the infection as well as the severity of illness .
In my article , “ Are Stay-at-Home Orders Decimating Vitamin D Levels ?
” you 'll find @ @ @ @ @ @ @ rates researchers are finding in those who have a vitamin D deficiency .
For an in-depth discussion of the impact that vitamin D levels have on risk and how to optimize those levels , see “ Your Vitamin D Level Must Reach 60ng/mL Before the Second Wave .
”

By Dr. Joseph Mercola | mercola.com
The oil can be used topically as it helps skin conditions; it can also be used in a vaporizer or as a mouthwash or toothpaste
The effects of the essential oil can lower inflammation and pain after a total knee replacement; it also helps lower blood pressure
Eucalyptus is a genus of plants that contains more than 900 species.1 The plants are native to Australia and come in a number of sizes, from shrubs to tall trees. They’re known for growing rapidly: One of the largest is the giant gum tree that can grow to up to 300 feet.
A distinctive feature of eucalyptus is its bark, which the tree sheds as it grows. Some will shed much of their bark while others are completely covered with it. Although they grow tall, some thrive in containers. They can also be planted annually.2 Each part of the eucalyptus plant can produce essential oils, but it's the leaves that are the richest source.
Better Homes and Gardens writes that on extremely hot days, a stand of trees may appear as if a fog is hanging over them. This is caused by the oil vaporizing in the heat. The eucalyptus offers diverse medical benefits, almost as wide and divergent as the varieties.
Eucalyptus Oil Reduces Inflammation in Lung Tissue
Your mom knew best when she rubbed eucalyptus oil on your chest when you had a cold or cough. This is because researchers have found that the essential oils have antiviral activity and may reduce inflammation in the lungs.3 Eucalyptus contains 1,8-cineol, also known as eucalyptol, which is the major monoterpene responsible for suppressing cytokine production in human monocytes.4
The authors of one study looked at the anti-inflammatory effect of 1,8-cineol in comparison to prednisolone that was equal in potency. They tested it on 32 patients who had severe asthma, using a double-blind, placebo-controlled trial. The researchers found that 75% of those receiving cineol from eucalyptus versus 25% who got a placebo were able to reduce their oral steroids.
When measured against pulmonary inflammation in an animal model, other researchers found that eucalyptol could reduce the number of inflammatory cells and decrease protein content in bronchoalveolar lavage fluid, providing “evidence … [for] its potential for the treatment of acute lung injury.”5
Still, other investigators found that eucalyptus oil could attenuate induced lung injury and inhibit pro-inflammatory cytokine production, offering evidence that it may have potential as a drug treatment for chronic obstructive pulmonary disease.6
Clinical evidence supports these theories; however, the mechanism of action and the bioactive compounds that are responsible have not been well studied. This prompted one team to look into the primary component of the oil, 1,8-cineol, in a lab study.7
They found that the anti-inflammatory activity is due to down-regulating pattern recognition receptors, which play an important role in systemic infections.8
Each of these actions is important in supporting the body’s efforts in fighting viral infections. A second benefit may be the plant’s ability to suppress inflammatory cytokine production in an infection where hyperactive immune responses and cytokine storms trigger lung and organ damage that may lead to death.
Eucalyptus Reduces Inflammation and Pain
The effects of eucalyptus oil on inflammation and pain have also been of interest to the medical community. One group analyzed the physiological and psychological parameters of 32 individuals. They found that a combination of peppermint oil, eucalyptus oil and ethanol could induce muscle and mental relaxation, but it did not influence pain sensitivity.9
Researchers have had different results depending on the genus of eucalyptus used. In Brazilian folk medicine, a variety is included in treatment for conditions such as bronchial infections, colds, flu, and fever. In one study, a team of researchers used an animal model to look at the anti-inflammatory and analgesic effects of three species.10
Eucalyptus induced both effects, suggesting that the essential oil exerted central and peripheral reductions in pain. This supports further investigation for the possible development of pain medications derived from eucalyptus essential oils.
Eucalyptus oil has also been evaluated in the treatment of pain after a total knee replacement.11 A group of individuals was given either eucalyptus inhalation treatments or almond oil inhalation treatments. Researchers measured blood pressure, heart rate, and pain ratings before and after the inhalation therapy. On all three days, the ones who inhaled eucalyptus reported less pain.
Additionally, on the second day, the intervention group — the ones receiving eucalyptus — had significantly lower blood pressure. Researchers noted that this suggested that aromatherapy involving eucalyptus may be an effective intervention for pain relief after a total knee replacement.
More Benefits to Eucalyptus Essential Oil
The essential oil from the eucalyptus tree is produced from dry leaves. In past decades, diluted oil has been used for a number of reasons, including addressing inflammatory conditions such as bronchitis and respiratory infections.12 Traditional Aboriginal medicine involved the use of eucalyptus to heal wounds and fungal infections.
In one study, researchers evaluated the effects of eight eucalyptus species found in Tunisia. They were interested in its antimicrobial properties for treating bacterial isolates such as Klebsiella pneumonia, Staphylococcus aureus, Hemophilus influenza, and Pseudomonas aeruginosa.13
Eucalyptus odorata had the strongest activity against Staphylococcus aureus, Hemophilus influenza, and streptococcus pneumoniae. It also had the most cytotoxic effect. However, the eucalyptus variety with the best antiviral activity was eucalyptus bicostata.
It’s important to know that eucalyptus essential oil may be used topically or in a vaporizer, but it should not be ingested. Some mouthwashes contain eucalyptus with other essential oil to help reduce the buildup of plaque and to treat gingivitis. Its antiseptic properties help kill oral bacteria that lead to the buildup of plaque.
The oils have also demonstrated positive effects against headaches and neuralgia, as well as in the treatment of skin conditions such as herpes, lice, and insect bites.14 In general, eucalyptus essential oil is safe to use, but you must follow specific precautions.
Do a patch test to be sure you don't have an allergic reaction. The oil should never be given to children under age 2 or used as a chest rub or on the nose of a baby.15 Women who are pregnant and breastfeeding should avoid eucalyptus because there’s not enough evidence regarding their safety in that population.
Weakened Immune System Raises Your Risk of Viral Infections
When you spend more time indoors, being inactive, and munching on foods that don’t support your immune system, you may experience an increase in your risk of infections and chronic disease. This can happen even if you don’t have a primary immune deficiency.
Primary immune deficiency disorders allow the infection to happen more frequently and more easily.16 Some forms are mild and may be undiagnosed for years. People who have a weaker immune system, whether from a primary condition or as a result of lifestyle choices, will have more difficulty clearing infections.
Those who have chronic diseases such as diabetes, liver or kidney disease, as well as those who’ve undergone organ transplants and those receiving chemotherapy or radiation treatments, also have weakened immune systems that can lead to longer illnesses and hospitalizations.17 Your food choices and eating patterns have a significant impact on your ability to withstand infection, however.18
There are a few things you might unknowingly be doing that impact your body’s defenses. These include sitting for long periods of time, which has been linked to diabetes, heart disease and early death.19
However, just as inactivity is a problem, overtraining or getting too much exercise without enough recovery, can also impact your immune system. A lack of stress management, excessive alcohol use, and sleep deprivation are additional factors that impact your body’s ability to fight infections.
Take Care to Support Optimal Health
I've been writing for many years about the strategies you can use to help support your immune system. You'll find a list of specific ways to do so on my Coronavirus Resource Page.
Simple things like frequently washing your hands using the proper technique help reduce the spread of any infection and reduce your exposure to bacteria, viruses, and fungi. Researchers have found that individuals with high blood pressure and diabetes have a higher risk of severe disease, so it is essential to look into these and take steps to gain control over them in your overall health management.
Many comorbidities are the result of metabolic dysfunction. This means that when you address insulin resistance, you will likely have a positive impact on many other chronic conditions.
During all times of the year, it’s necessary to get plenty of sleep to support your gut microbiota and brain health. You also need to get enough daily exercise because it has a positive effect on the immune system, helps promote better sleep, and improves mood.
Another vital strategy in protecting yourself from COVID-19 and other infectious diseases is to raise your vitamin D levels to between 60 ng/mL and 80 ng/mL. On May 11, 2020, Medscape.com released a video featuring Dr. JoAnn E. Manson from Harvard Medical School, in which she discussed the protective role that vitamin D has against COVID-19.20
She is not alone in her recommendations for attaining and maintaining adequate levels of the vitamin, as researchers suggest it plays an important role in the risk of getting the infection as well as the severity of illness.
In my article, “Are Stay-at-Home Orders Decimating Vitamin D Levels?” you'll find further evidence relating to the higher mortality rates researchers are finding in those who have a vitamin D deficiency. For an in-depth discussion of the impact that vitamin D levels have on risk and how to optimize those levels, see “Your Vitamin D Level Must Reach 60ng/mL Before the Second Wave.”


consciouslifenews--2020-07-16--The City of Sydney, Australia Now Runs On 100% Renewable Energy

As of this month , the central City of Sydney is being powered exclusively by renewable energy sources .
The City of Sydney is one of Sydney ’ s central neighborhoods .
It incorporates the central business district as well as several residential areas and about a quarter of a million people live there .
The power is being generated by wind and solar farms in New South Wales .
Private residences are not included but council buildings , street lights , swimming pools , and even the Sydney Town Hall will now all run off renewable sources .
The @ @ @ @ @ @ @ estimated to be worth over €37m .
Carbon emissions are expected to drop by around 20,000 tonnes per annum as a result .
In a time of great job uncertainty during the coronavirus crisis , the good news is that increased reliance on renewable energy sources can also help create employment .
Moore says that the move will provide a boost for regional jobs in wind and solar farms in the Shoalhaven , Glen Innes , and Wagga Wagga areas .
Three-quarters of the City of Sydney ’ s power will come from @ @ @ @ @ @ @ generated by solar .
The mayor also claimed that the initiative will save half a million Australian dollars for rate-payers each year over the next decade Sydney was certified as a carbon-neutral city in 2011 and has been targeting a 70 percent reduction in carbon emissions by 2030 .
Shoalhaven Solar Farm , a non-profit community scheme , is one of the power contributors .
They are also expected to start generating additional electricity which will be used to subsidize local homes .
Anthony McLennan is an experienced journalist who has written for @ @ @ @ @ @ @ publications .
Also , a photographer , soccer coach , dog-lover and surfer , enjoy spending time outdoors in beautiful Cape Town .
He believes that a new approach is needed to sustain our planet and that it is important to put this message out .
Tags : `` featured , featured , renewable energy , Sydney runs on 100 % renewable energy , Sydney runs on renewable energy , the central City of Sydney , the City of Sydney

By Anthony McLennan | Truth Theory | Waking Times
As of this month, the central City of Sydney is being powered exclusively by renewable energy sources.
The City of Sydney is one of Sydney’s central neighborhoods. It incorporates the central business district as well as several residential areas and about a quarter of a million people live there.
The power is being generated by wind and solar farms in New South Wales.
As of today, the City of Sydney is powered by 100% renewable electricity. pic.twitter.com/3qJaQduBac — Clover Moore (@CloverMoore) June 30, 2020
Private residences are not included but council buildings, street lights, swimming pools, and even the Sydney Town Hall will now all run off renewable sources. The value of this green energy deal is estimated to be worth over €37m.
Carbon emissions are expected to drop by around 20,000 tonnes per annum as a result.
“Cities are responsible for 70 per cent of greenhouse gas emissions worldwide, so it is critical that we take effective and evidence-based climate actions,” said Clover Moore, the Sydney Lord Mayor.
Creating News Jobs Through Renewable Energy
In a time of great job uncertainty during the coronavirus crisis, the good news is that increased reliance on renewable energy sources can also help create employment.
Moore says that the move will provide a boost for regional jobs in wind and solar farms in the Shoalhaven, Glen Innes, and Wagga Wagga areas.
Three-quarters of the City of Sydney’s power will come from wind power with the remaining quarter being generated by solar.
The mayor also claimed that the initiative will save half a million Australian dollars for rate-payers each year over the next decade
Sydney was certified as a carbon-neutral city in 2011 and has been targeting a 70 percent reduction in carbon emissions by 2030.
Shoalhaven Solar Farm, a non-profit community scheme, is one of the power contributors. They are also expected to start generating additional electricity which will be used to subsidize local homes.
About the Author
Anthony McLennan is an experienced journalist who has written for some of South Africa’s biggest publications. Also, a photographer, soccer coach, dog-lover and surfer, enjoy spending time outdoors in beautiful Cape Town. He believes that a new approach is needed to sustain our planet and that it is important to put this message out.


consciouslifenews--2020-07-16--Double Meteor Showers to Dazzle July and August Skies

( TMU ) – While July started off with a penumbral eclipse of the Full Buck Moon , weather permitting , the skies will delight stargazers with overlapping meteor showers towards the end of the month when the Alpha Capricornids and the Delta Aquarids both peak from Tuesday evening , July 28 into Wednesday morning , July 29 .
The moon will be 66 % full at the time which could slightly dampen the brightness of the , but there could be around 20 shooting stars per hour , increasing the odds of seeing quite a few .
The Alpha @ @ @ @ @ @ @ through August 15 , 2020 .
The radiant lies in a blank area between the constellations of Capricornus .
Although these showers are not particularly strong and rarely produce more than five showers per hour , they are known to produce bright fireballs during their active periods .
With good visibility from both sides of the equator , the alpha Capricornids peak will be during the night of July 28 and the morning of July 29 .
The Delta Aquarids will be active from July 12 to August 23 , 2020 , and @ @ @ @ @ @ @ Delta in the constellation Aquarius , the Water Bearer .
The radiant is located lower in the southern sky and from the northern hemisphere resulting in fewer rates than seen from the southern hemisphere .
These meteors are usually faint without persistent trails and fireballs but do produce good rates for a week centered on the night of maximum .
The Delta Aquarids peak with the alpha Capricornids on the night of July 28 and the morning of July 29 .
The Perseids , the most popular meteor shower , joins the party @ @ @ @ @ @ @ 2020 , peaking in the northern hemisphere and reaching a strong maximum on August 12 or 13 where the showers will vary from 50-75 per hour at their maximum .
The Perseids , from where the meteors seem to radiate , is named after the constellation of Perseus the hero , and are particles released from the comet 109P/Swift/Tuttle .
The Perseids will peak on the night of August 11 and the morning of August 12 , 2020 , with the moon 47 % full .
To get the most out of watching @ @ @ @ @ @ @ and dark sky , away from the glow of city lights , so gather some friends and head for the countryside if you are able to .
Take something warm to wear , a blanket to lie on .
Between midnight and dawn is the best time .
And make sure you look towards the east .
Make sure you turn off all lights , including mobile phones , and allow your eyes to adjust to the dark .
Allowing yourself a 20 to 30 minute adjustment time should do the trick .
@ @ @ @ @ @ @ telescope as they will limit your field of vision .

By Jade Small | Creative Commons | TheMindUnleashed.com
(TMU) – While July started off with a penumbral eclipse of the Full Buck Moon, weather permitting, the skies will delight stargazers with overlapping meteor showers towards the end of the month when the Alpha Capricornids and the Delta Aquarids both peak from Tuesday evening, July 28 into Wednesday morning, July 29.
The moon will be 66% full at the time which could slightly dampen the brightness of the ‘shooting stars’, but there could be around 20 shooting stars per hour, increasing the odds of seeing quite a few.
The Alpha Capricornids, are active from July 3 through August 15, 2020. The radiant lies in a blank area between the constellations of Capricornus.
Although these showers are not particularly strong and rarely produce more than five showers per hour, they are known to produce bright fireballs during their active periods.
With good visibility from both sides of the equator, the alpha Capricornids peak will be during the night of July 28 and the morning of July 29.
The Delta Aquarids will be active from July 12 to August 23, 2020, and radiate from near the star Skat or Delta in the constellation Aquarius, the Water Bearer.
The radiant is located lower in the southern sky and from the northern hemisphere resulting in fewer rates than seen from the southern hemisphere.
These meteors are usually faint without persistent trails and fireballs but do produce good rates for a week centered on the night of maximum. The Delta Aquarids peak with the alpha Capricornids on the night of July 28 and the morning of July 29.
The Perseids, the most popular meteor shower, joins the party from July 17 to August 26, 2020, peaking in the northern hemisphere and reaching a strong maximum on August 12 or 13 where the showers will vary from 50-75 per hour at their maximum.
The Perseids, from where the meteors seem to radiate, is named after the constellation of Perseus the hero, and are particles released from the comet 109P/Swift/Tuttle.
The Perseids will peak on the night of August 11 and the morning of August 12, 2020, with the moon 47% full.
To get the most out of watching meteor showers you definitely need a clear and dark sky, away from the glow of city lights, so gather some friends and head for the countryside if you are able to.
Take something warm to wear, a blanket to lie on. Between midnight and dawn is the best time. And make sure you look towards the east.
Make sure you turn off all lights, including mobile phones, and allow your eyes to adjust to the dark. Allowing yourself a 20 to 30 minute adjustment time should do the trick. Don’t use binoculars or a telescope as they will limit your field of vision.


consciouslifenews--2020-07-16--This 12-Hour Fasting Called the “Shorty” Fast is Awesome

Thinking about trying intermittent fasting , but not sure which length of fasting is right for you ?
A lot of people hear about how amazing a 16 , 18 , or 20+ hour fast is , but for a lot of people , it can seem a little intimidating to not eat for that long .
In this video , Thomas DeLauer break 's down the benefits of trying a shorter , 12 hour fast .
No need to jump right into a multi-day fast when you can slowly work your way up , starting with a 12-hour !
@ @ @ @ @ @ @ not sure which length of fasting is right for you ?
A lot of people hear about how amazing a 16 , 18 , or 20+ hour fast is , but for a lot of people , it can seem a little intimidating to not eat for that long .
In this video , Thomas DeLauer break 's down the benefits of trying a shorter , 12 hour fast .
No need to jump right into a multi-day fast when you can slowly work your way up , starting with a 12-hour !
@ @ @ @ @ @ @ articles on this site contain copyrighted material whose use has not been specifically authorized by the copyright owner .
We are making this material available in an effort to advance the understanding of environmental issues , human rights , economic and political democracy , and issues of social justice .
We believe this constitutes a 'fair use ' of the copyrighted material as provided for in Section 107 of the US Copyright Law which contains a list of the various purposes for which the reproduction of a particular work may be considered fair @ @ @ @ @ @ @ news reporting , teaching , scholarship , and research .
If you wish to use such copyrighted material for purposes of your own that go beyond 'fair use ' ... you must obtain permission from the copyright owner .
And , if you are a copyright owner who wishes to have your content removed , let us know via the `` Contact Us '' link at the top of the site , and we will promptly remove it .
The information on this site is provided for educational and entertainment purposes only .
@ @ @ @ @ @ @ for professional advice of any kind .
Conscious Life News assumes no responsibility for the use or misuse of this material .
Your use of this website indicates your agreement to these terms .
Paid advertising on Conscious Life News may not represent the views and opinions of this website and its contributors .
No endorsement of products and services advertised is either expressed or implied .

Thinking about trying intermittent fasting, but not sure which length of fasting is right for you? A lot of people hear about how amazing a 16, 18, or 20+ hour fast is, but for a lot of people, it can seem a little intimidating to not eat for that long. In this video, Thomas DeLauer break's down the benefits of trying a shorter, 12 hour fast. No need to jump right into a multi-day fast when you can slowly work your way up, starting with a 12-hour!
Thinking about trying intermittent fasting, but not sure which length of fasting is right for you? A lot of people hear about how amazing a 16, 18, or 20+ hour fast is, but for a lot of people, it can seem a little intimidating to not eat for that long. In this video, Thomas DeLauer break's down the benefits of trying a shorter, 12 hour fast. No need to jump right into a multi-day fast when you can slowly work your way up, starting with a 12-hour!
FAIR USE NOTICE. Many of the articles on this site contain copyrighted material whose use has not been specifically authorized by the copyright owner. We are making this material available in an effort to advance the understanding of environmental issues, human rights, economic and political democracy, and issues of social justice. We believe this constitutes a 'fair use' of the copyrighted material as provided for in Section 107 of the US Copyright Law which contains a list of the various purposes for which the reproduction of a particular work may be considered fair, such as criticism, comment, news reporting, teaching, scholarship, and research. If you wish to use such copyrighted material for purposes of your own that go beyond 'fair use'...you must obtain permission from the copyright owner. And, if you are a copyright owner who wishes to have your content removed, let us know via the "Contact Us" link at the top of the site, and we will promptly remove it.
The information on this site is provided for educational and entertainment purposes only. It is not intended as a substitute for professional advice of any kind. Conscious Life News assumes no responsibility for the use or misuse of this material. Your use of this website indicates your agreement to these terms.
Paid advertising on Conscious Life News may not represent the views and opinions of this website and its contributors. No endorsement of products and services advertised is either expressed or implied.


consciouslifenews--2020-07-16--Morning Inspiration: Always Put in The Hard Work (Motivational Video)

A part of the moving from one phase in life to the next is putting in a lot of hard work .
This will be the true testament to accomplishing some of those things you strive for .
“ It 's easy to embrace hopelessness when things seem insurmountable and yet it 's actually just a matter of time until all of the elements come together for things to be alright .
I believe ( you know ) that most difficult situations will resolve themselves if you are persistent and if you do n't give up entirely and that 's @ @ @ @ @ @ @ gave up.
” “ So I think there 's no substitute for hard work .
There 's none… zero.
” “ There are no shortcuts .
You 've got ta put in the time .
And I think the first take away is : there are absolutely no shortcuts .
It takes time and it takes a lot of hard work.
” Tags : `` featured , featured , How to achieve goals , How to achieve your dreams , how to be successful , putting in hard work , working your way @ @

Source: Mulligan Brothers MOTIVATION
A part of the moving from one phase in life to the next is putting in a lot of hard work. This will be the true testament to accomplishing some of those things you strive for.
“It's easy to embrace hopelessness when things seem insurmountable and yet it's actually just a matter of time until all of the elements come together for things to be alright. I believe (you know) that most difficult situations will resolve themselves if you are persistent and if you don't give up entirely and that's what I never did. I never gave up.”
“So I think there's no substitute for hard work. There's none… zero.”
“There are no shortcuts. You've gotta put in the time. And I think the first take away is: there are absolutely no shortcuts. It takes time and it takes a lot of hard work.”
Watch and be motivated today!!