Somnology is the scientific study, history, and therapeutics of sleep. It includes clinical study and treatment of sleep disorders and associated irregularities including premature aging and chronic fatigue. Sleep medicine is part of the study of somnology. Sleep disorder, or somnipathy, is a surpisingly common medical disorder and the sleep patterns of a person is more irregular and disturbing in today's world than one would suppose. Disruptions in sleep can be caused by a variety of environments and issues, including noise and electromagnetic pollution, drug addiction, computer overuse, mental disorders, and disorders of sleep itself such teeth grinding (bruxism) and night terrors. When a person suffers from difficulty falling asleep and/or staying asleep with no obvious cause, it is referred to as insomnia. Other common disorders of this spectrum include sleep apnea, narcolepsy and hypersomnia (excessive sleepiness at inappropriate times), cataplexy (sudden and transient loss of muscle tone while awake), sleeping sickness (disruption of sleep cycle due to infection), sleepwalking, night terrors and bed wetting. Management and therapeutics of sleep disturbances is a relatively new field since sleep disorders are medically considered as secondary to mental, medical, or substance abuse disorders which do not focus on sleep disorder as an underlying and insidiously contributing condition to ill health. Yet, the obvious disorder of sleep disturbances are serious enough to interfere with normal physical, mental, social and emotional functioning; not to mention resolution of many common medical conditions including obesity, hypertension, diabetes, and metabolic syndrome X. Virtually any sleep disorder contributes to less than a happy life and one that contributes insidiously to premature aging, digestive and eating disorders, allergies, and neurological deficits including headaches, neurasthenia, anxiety disorders, aches and pains, and general mental fog and confusion.
Somnologists employ basic medical examinations in addition to various diagnostic tools to determine the nature of a sleep disorder or irregularity. All of these tools are completely non-invasive such as the sleep history, diaries and sleep questionnaires. Other diagnostic tools including electrodermology, EEG (electroencephalography), and instruments that are used while the patient is asleep such as the polysomnograph and actigraphy when indicated.
A systematic review found that traumatic childhood experiences (such as family conflict or sexual trauma) significantly increases the risk for a number of sleep disorders in adulthood, including sleep apnea, narcolepsy, and all too common insomnia. Sleep disorders are most common in men and women over the age of 65. About half of the people claim to have some sleep problem at one point. It is most common in the elderly because of multiple factors. Factors include medicine, Aging in general, and pre diagnosed physiological problems and stress.
Allergies contributed significantly to sleep disorder. Histamine plays a large role in wakefulness in the brain. An allergic reaction over produces histamine causing wakefulness and inhibiting sleep. Sleep problems are common in people with hyfever and allergic rhinitis.
Research has shown that massage, acupuncture, hypnosis, yoga, breathology, herbs, and nutrition are more than helpful in alleviating many types and manifestations of sleep disorders. Research suggests that melatonin is useful in helping people to fall asleep faster (decreased sleep latency), to stay asleep longer, and to experience improved sleep quality.
Vitamin C was discovered in 1912, isolated in 1928, and in 1933 was the first vitamin to be chemically produced. It is on the World Health Organization Model List of Essential Medicines. In 1957, J.J. Burns showed that some mammals including humans are susceptible to scurvy as their liver does not produce the enzyme l-gulonolactone oxidase, the last of the chain of four enzymes that synthesize vitamin C. American biochemist Irwin Stone (whose epic book we use in this course) was the first to use vitamin C for its food preservative properties. He later developed the theory that humans possess a mutated form of the l-gulonolactone oxidase coding gene. Over time, it was recognized that humans suffer from many forms of subclinical forms of scurvy, and other vitamin dependent diseases.
Frederick R. Klenner, M.D., to whom this Course is dedicated, deserves the greatest credit for without his keen insights and willingness to look beyond the limits of traditional medical teachings, the ability of vitamin C to cure some "incurable" infections and poisonings would remain completely unknown today.
Linus Pauling, Ph.D. also deserves an enormous amount of credit for helping to educate the world on the many benefits of vitamin C. Dr. Pauling won the Nobel Prize in Chemistry in 1954 and the Nobel Prize in Peace in 1962. Although his place in history was already assured, Dr. Pauling did not hesitate to put his credibility on the line in promoting vitamin C to the world and a medical profession that did not want to be advised by a non- physician.
Ascorbate is one of the early unorthodox therapies for cancer, based on two hypotheses. Nearly 50 years ago, McCormick postulated that ascorbate protects against cancer by increasing collagen synthesis. In 1972, Cameron and Rotman hypothesized that ascorbate could have anticancer action by inhibiting hyaluronidase and thereby preventing cancer spread. (25 clock hours)
You can survive a few weeks without food, and a few days without water - but you can only survive a few minutes without air. BREATHOLOGY™ is the science and therapeutics of breathing, versus Respiratory Therapy - the treatment or management of acute and chronic breathing disorders, as through the use of external aides like respirators or medications in aerosol form. Respiratory therapy is concerned with the maintenance or improvement of respiratory functioning in patients who have already developed pulmonary disease, but Breathology is preventative and natural medicine therapeutics concerned with teaching people how to breathe, how to use breath as a medicine, and how to prevent disease and improve longevity.
The value of oxygen and respiration has recognized importance in natural medicine but fewest instruct patients the art and practice of proper breathing as a great and necessary therapeutic for recovery and longevity. Medically speaking, most people do not know how to breathe properly. They have not trained their breathing apparatus because no one teaches us how to do it from inception. To the extreme detriment of their health, most people breathe routinely from the upper part of their chest and suffer greatly because of it. As a result of cascading physiology, they experience stress, headaches, high blood pressure, fatigue, lack of mental clarity, low energy, and have trouble falling asleep or staying asleep. All doctors and therapists should have training both exoteric (respiratory therapy), and esoteric (pranayama), as well as on ancient breathing techniques. No religious beliefs are required to perform the vital exercises recorded and used since most ancient times. Doctors and scientists concur that breathing deeply can increase oxygen intake. More oxygen can lead to more energy, less stress, better concentration, optimized physicality, and enhanced mindfulness. However, the act of breathing is a physiologic cascade of not only respiratory events, but also neurological and cardiovascular. Just as we know all the detriments and toxicological ramifications constipation, so too poses deficient breathing. Hypoxemia is a sign related to breathing or circulation, and is determined by measuring the oxygen level in the blood. However, medicine has never adequately recognized the subclinical manifestations improper breathing, even though blood oxygen levels may be adequate to support life. Blood levels however, do not translate into tissue saturation levels of oxygen tension. Many millions of cells of the body can still be starving for oxygen. Most people suffer from subclinical hypoventilation (also known as respiratory depression), which occurs when ventilation is inadequate (hypo meaning "below") to perform needed gas exchanges of oxygen and cabon monoxide.
The vital information contained in this course on Breathology is based on the oldests form of yoga, combined with modern research by such vanguards as Buteyko and Ryabko. It’s time for all doctors and therapists to experience the spirit of the breath of life! It is a medication that is free for the asking!
Religious Therapeutics encompassed originally healing of both mind and body. The first hospitals were Christian, and is a conspicuous mark upon the landscape of humanity and cultural development. Historical records are rich with ecclesiastical medical practices, discoveries and healing traditions from diverse civilizations, including the Greeks, the Romans, the Essenes, the Therapeutae, the Arabs, the Chinese, the Hindus, the Egyptians, the Buddhists, and the Native Americans (both of the Americas and Caribbean), to name just a few. These cultures produced lasting medical traditions, indigenous healing practices, healing temples (Greece), spas, and clinics. But the record of antiquity prior to and apart from the influence of Christianity is nearly vacant when it comes to the ‘hospital’ as we know it today.
The Essenes, Ebionites, and Therapeutae established monastic forms of living and medical practices. The Knights Lazarus and Hospitallers established infirmaries for the sick and poor. Monastic medicine preserved the great medical works of Greek and Roman cultures during the medieval times, as well as establishing ambulatory care. Anglican Methodists established clerical medicine, which migrated to the United States, helping establish the 13 colonies and contributing significantly to the American reformation of medicine. Natural medicine, also known as ‘naturopathy,’ evolved from these traditions. Ecclesiastical medicine, today as a religious, non-secular practice; utilizes vitalistic, physiological, psychological, mechanical, and laying of hands as modalities obtained and learned from times past. We use nature, as in air, water, light, heat, salts of the earth, phytotherapeutics, natural foods; food and herbal simples and extracts together with natural medicines, naturally processed foods and herbs as nature’s remedies that are physiologically and naturally compatible to body processes for maintenance of health; as well as liberal use of prayer, dietary (scriptural) reform, sunlight and exercise.
Ecclesiastical medicine includes the scientific studies, the practice of health and the maintenance of homeostasis of the body, mind, or spirit of a person under the Kingdom of God. As a religious therapeutic, we respect the relationship between psychophysical health and spiritual health and present a model for interpreting connections between medicine, indigenous cultures and traditions, healing, religion and spiritual medicine in world traditions.
Cultural and religious sovereignty in international law allows groups to live as they please (liberty) even if their culture, religion or belief system is sexist, racist, or in any other way intolerant of others or their practices. But this sovereignty is applicable only to the internal relationships of the group members. General governments (political-state sovereigns) reciprocally, cannot exclude or deny people based on their group or religious status, and also cannot discriminate against anyone based on group or religious status. Political sovereignty also requires that the economic, educational, geographic and natural resources of the United States are equally accessible to everyone regardless of their group or religious status. Thus housing, land, natural resources, jobs and public education cannot be denied to anyone based on cultural, religious, philosophical or other group status.
No one would argue that Native American Indians, Polynesians, Hawaiian, and other indigenous groups retain certain spheres of sovereignty. Indian policy and law defies the democratic principles of liberty and equality by giving Indians as a group tribal and political sovereignty. Indians say that they must have political sovereignty in order to protect their unique culture and religion. This argument was valid for much of the history of the United States when the dominant White, Judeo-Christian society tried to force Indians to assimilate into society. A primary example of assimilation was sending Indian children to missionary schools where they were forced to adopt Christianity and the dress and culture of European society.
The Declaration on the Rights of Indigenous Peoples was adopted by the General Assembly of the United Nations on Thursday September 13, by a majority of 144 sovereign states. People who inhabited a land before it was conquered by colonial societies and who consider themselves distinct from the societies currently governing those territories are called Indigenous Peoples. They thus are conferred sovereignty - i.e. rightful status, independence, or prerogative - and are form at present non-dominant sectors of society and are determined to preserve, develop, and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal systems.
Separation of Church and State
Reflecting a concept often credited in its original form to the English political philosopher John Locke, the phrase separation of church and state is generally traced to the letter written by Thomas Jefferson in 1802 to the Danbury Baptists, in which he referred to the First Amendment to the United States Constitution as creating a "wall of separation" between church and state. The phrase was quoted by the United States Supreme Court first in 1878, and then in a series of cases starting in 1947. This led to increased popular and political discussion of the concept.
The concept has since been adopted in a number of sovereign-state countries, to varying degrees depending on the applicable legal structures and prevalent views toward the proper role of religion in society. A similar principle of laïcité has been applied in France and Turkey, while some socially secularized countries such as Norway have maintained constitutional recognition of an official state religion. The concept parallels various other international social and political ideas, including secularism, disestablishment, religious liberty, religious sovereignty, and religious pluralism.
International practice shows that persons and bodies other than states are often made subjects of international rights and duties, that such developments are not inconsistent with the structure of international law and that in each particular case the question whether a person or a body is a subject of international law must be answered in a pragmatic manner by reference to actual experience and to the reason of the law as distinguished from the preconceived notion as to who can be the subjects of international law.
International humanitarian law should be everyone's concern. In a world where warfare and civil strife are a daily reality for millions, international humanitarian law provides a framework of protection for civilians and combatants alike. No one would deny the history and functions of the International Red Cross and Red Crescent Movement. The International Committee of the Red Cross (ICRC) is a private 25-member committee has a unique authority (sovereignty) under international humanitarian law to protect the life and dignity of the victims of international and internal armed conflicts.
Thus, public perception that religious therapeutics is only traditionally supplied by a pastor, minister, rabbi, or other religious leader which includes scriptural study, counseling, or community activities sponsored by the church is not the entire scope in practice. Characteristics of a healthy therapeutic relationships in the Church, missions, and tribes include personal awareness and insight, trust, respect, safety, authenticity, acceptance, empathy, and collaborative agreement in a large context of practices including midwifery, bone setting and surgery.
Religion or spirituality by tribe or the early Church is not just a psychological sector of some people's lives, but a dimension in every activity of human life. It's a dimension in the same way as the four-dimensional space-time continuum of physics, it is inescapable. The shortest definition of religion as therapy is a means to cure or reduce suffering. In ancient times religious practice was a way of life; it was not restricted to an intellectual discipline or limited sphere of life. The original meaning of the word 'therapy' is service and in this context was predominantly ancient worship and lifestyle. The complete term religious therapy is therefore historically the close relation between healing, Shamanism, evangelism, and ritual in antiquity, however progressed into therapeutic practices associated with various religions, as man progressed and became more civilized. Just as medicine proper progressed from Shamanism to Humoral medicine, so too did associated religious therapies in traditions both East and West. Religions established institutions, infirmaries, and even religious states.
Religious Therapeutics studies the most sacred relationships and historical modalities between psycho-physical health and spiritual health and presents a modern model for applying connections between religion and medicine in world traditions. This model emerges from the traditions of health and religiousness in such traditions as monastic and pastoral medicines, Unani, Yoga, and Ayurvedic medical traditions noteworthy for the central role they accord their followers. Health concerns for the spiritual person concern not only the mind but also the body or body/mind in these ancient practices. This Course elucidates multifaceted views of health in the context of spirituality and healing.
World religious traditions abound with connections between healing and spirituality. The root word rapha רָפָא, the basis of the Hebrew word for healing and healer, was closely related both to spiritual and physical redemption and to wholeness. In Genesis, God heard the plea of Abraham and healed Abimelech; God promised to keep Israel healthy if she kept the commandments. The works of Jesus as savior and healer abound in the New Testament and became the practice of monastic medicine. The Navajo religion's focus on healing is restoration of well-being to persons who suffer some form of digression from the flow of the life-force. The Hindu tradition, operating from the premise that life is suffering, is a rich source of therapeutics to remedy the human condition.
This Course also examines these practices as preserved in not only international law (Declarations of Human Rights) but also in local laws of nearly every country. A most important course for all Spiritual and Religious Counselors and practitioners.
This Course also examines dietetic and hygienic practices associated with people of certain faiths.
Religious therapeutics embraces principles and practices that support human well-being as core beliefs with recognition of the common ground and cooperation of health agencies and religious practices. Dimensions of religious therapeutics include the following:
The Major Dimensions of Religious Therapeutics
• Religious meanings that form the core philosophy of health and medicine
• Religious means of healing and bodily support with dietetics and hygiene
• Health as an essential support to religious life
• Religiousness itself as a remedy for the suffering of the human condition
• Religious practice as a Universal and Indigenous Human Right
The idea of religious therapeutics can apply to any number of relations among health, healing, and religious practice. Taking a broad view, a whole tradition can be examined from the standpoint of its therapeutic impetus, or the term religious therapeutic can designate specific principles and practices, such as hygiene, dietetics, meditation, or use of prayer for healing.
In recent decades, there has been a surge of interest in health and healing in the context of spirituality and human rights. Humankind has an increasingly sharp awareness of threats to the health on the earth and its inhabitants, and of spiritual poverty as one of the factors underlying decline to environmental conditions (Gaia) and human health. Contemporary thought and culture show strong interest in healing—physical, psychological, environmental, societal, political, and religious. The model of religious therapeutics is offered as a heuristic or interpretive lens for identifying and understanding relations among healing and religious observations in Shamanic, Native, Judaic, Christian, Muslim, Buddhist, Hindu, Pagan, and other world traditions. Philosophically, the many constellations of factors in the common domain of religion and medicine reveal a great deal about our human dignity, rights, needs, and spiritual practices.
This ancient, yet evolving model of religious therapeutics will contribute to a more satisfactory account of spirituality and health, applicable to human life in its many dimensions, including the modern condition, thus fostering a productive appreciation in philosophy of medicine, health education, health-care, and health-related pastoral care.
A problem for many patients in therapy is that many patients are far more religious than their therapists.
Faith-based therapy is growing in popularity, reports Psychology Today (2011), as more patients look for counselors who can discuss their problems and goals from a religious frame of reference. This Course will also assist doctors in understanding the needs of their patients.
Nearly three-fourths of Americans say their whole approach to life is based on religion. But only 32 percent of psychiatrists, 33 percent of clinical psychologists and 46 percent of clinical social workers feel the same. The majority of traditional counselor training programs have no courses dealing with spiritual matters.
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Oxygen therapy is a treatment that provides you with extra oxygen, a gas that your body needs to work well. Normally, your lungs absorb oxygen from the air. However, some diseases and conditions can prevent you from getting enough oxygen.
Oxygen therapy helps you function better and be more active. Concentrated oxygen is supplied by an oxygen concentrator. It flows through a tube and is delivered to your lungs in one of the following ways:
- Through a nasal cannula, which consists of two small plastic tubes, or prongs, that are placed in both nostrils.
- Through a face mask, which fits over your nose and mouth.
The quest for oxygen therapies is based on research into individual diseases of old age, and has delivered unequivocal clinical breakthroughs. Attempts to treat most age-related diseases using high dose vitamins, minerals, herbs and antioxidant supplements have been very helpful, yet in some cases equally disappointing, despite the clear benefits of a healthy diet. Marginal results of natural therapeutics begins and ends in a patient who is not getting enough oxygen to the tissues. This core fundamental stares us in our face, and is the failure of our therapeutic and medical institutions and schools to recognize this.
The double-agent theory of Lane is a new, unifying synthesis that draws on flaws in leading theories of biological aging, leading to a unifying concept: a tradeoff between oxidative stress as a critical redox signal that marshals genetic defenses against physiological stress (such as toxicity and infection) and oxidative stress (free radicals) as a cause of and age-related disease. Thus aging is caused by free radicals, and its rate and speed modulated by genetics. Epigenetics describes the study of dynamic alterations in the transcriptional potentials of a cell, alterations which may or may not be heritable, which can be triggered by vaccines and chemical pollutants, but the end result is still free radical damage.
The stress responses and aging have been linked by redox-sensitive transcription factors, such as NFkappaB. Aging, bottom line, is a function of rising intracellular oxidative stress caused by free radicals, rather than chronological time, but this relationship is obscured because free-radical leakage from mitochondria also tends to rise with age.
Mitochondrial leakage and reduced energy production produces a genetic response which mirrors that following infection, but because mitochondrial leakage is continuous and the shift in gene expression is persistent, leads to the chronic inflammation characteristic of old age.
Age-related diseases are thus the price we pay for loss of redox control of stress-gene expression. Because the selective pressure favoring the stress response in youth is stronger than degenerative diseases after reproductive (hormonal) decline, we may be homeostatically resistant to antioxidant supplements that 'swamp' the redox switches that are normally part of our physiology. Taking antioxidant supplements while ignoring oxygen requirements is aging on the installment plan.
Furthermore, because genetic selection takes place predominantly in the reductive homeostatic environment of youth, genes associated with age-related diseases are not inherently damned, they do not inevitably express a total negative effect over time, but are simply less effective in the oxidizing conditions of old age. The quest for therapies based on molecular genetics drives pharmaceutical research into individual diseases of old age, but has failed to deliver an unequivocal clinical breakthrough. Gene therapies for age-related diseases are unlikely to succeed unless oxidative stress can be controlled physiologically, thereby altering the activity and function of potentially hundreds of genes.
The diseases of old age are the result for the way that we are set up to handle physiological stresses, such as infections, in our youth. Infections and age-related diseases are linked by oxidative stress - an imbalance in the production and elimination of oxygen and nitrogen free radicals, and other related species - but the outcomes are opposed: resistance to stress in youth and vulnerability to disease in old age. The failure to subdue the rising oxidative cellular stress is a primary cause of aging which rotates around oxygen.
HEAT HAS been used to appease aches and pains ever since man first experienced what the heat of the sun could do for him. Sigerist called the use of heat in therapy instinctual. Of the many therapeutic agents used in ancient times, few have been used as continuously through the past into the present, and except for exercise, none has continued to be used more extensively and in more different forms than heat. Heat is generally available, relatively inexpensive and safe, and, when effective, gives almost immediate and obvious relief. In cool climates, heat has always been a comfort, and even in warm climates the people have exposed themselves and their children to the sun.
This course surveys the history of heat therapy, the many forms - radiant, convective, conductive, electric, etc. providing valuable insight into any practice and use of heat.
LESSON 0: THE HISTORY OF THERAPEUTIC HEAT
LESSON 1: CLEANLINESS IS NEXT TO GODLINESS
LESSON 2: OZONE HYDROTHERAPY
LESSON 3: THERMOTHERAPY BASICS
LESSON 4: THE TURKISH BATH
LESSON 5: DRY & STEAM SAUNA COLD HYDROTHERAPY THE FINNISH METHOD
LESSON 6: TEMAZCAL The traditional Aztec Sweat Bath
You can audit this course today and get all the valuable information in store!