The primary goal of training in the Institute of Ayurveda, Ayur Ashram (Education Centre, Since 1999), is that after training in physical therapy and rehabilitation, the traditional therapeutic system as one of the oldest and natural systems (in India and Tibet) can be offered in your own environment. Education is intended for anyone who would like to become closer to the traditional therapeutic integrative approach in their work. The great importance of learning is to interactively help you to offer people a designed and feasible therapeutic process similar to the whole world of satisfaction with human physical well-being. A well-educated and conscientious specialist is the wealth of the state / the environment you live and work in. Students gain an additional advantage by raising their awareness through creative work / growth, which, in turn, gives them inner satisfaction. The time frame of learning depends on the student, i.e., his field of practice and academic knowledge, i.e., what school / education he completed and what knowledge he has already acquired / practised, as well as the chosen field of traditional learning-treatment he chose for further practice. The goal of education and training is determined by the student during the first online (or physical) interview about what type of therapy he would interactively learn and work / provide after training – obtaining a diploma or certificate in work environments such as: Health clinics / surgery (special therapies / lymph process); Spa & Hotels (wellness centre’s); Massage salons (offer of services for body and soul); Other types of work (health tourism, psychosomatic counsellor, nutritionist – lifestyle). Welcome to the education or training in that group where would be counted: ayurvedic staff (masseurs, therapists, consultants…), traditional classic (Swedish) masseurs, manual therapeutic practitioner, physiotherapists, chiropractors / an acupressurist, acupuncturists, yoga instructors, psychotherapists, nutritionists, herbalists, esotericists (vidyā / mystic – a theologian, astrologers, art therapists, reiki – energy therapists, music health therapists…), medical Hippocrates staff / technicians, doctors, psychologists, pharmacists, etc., but also other people who would like to under the expert guidance of Smajo Safić Gupta, Prof. Vaidya – Dr. Manpa (or some other expert from Institute of Ayurveda, Ayur Ashram) embark on the journey of education or training traditional medicine.
Welcome to the desired education, i.e., gaining knowledge from an Ayurvedic therapist to an Ayurvedic doctor (Bachelor of Ayurvedic Medicine and Surgery – B.A.M.S.); from primary knowledge of the Naturopathy Tibetan medicine to a doctor specializing in Acupressure & Acupuncture. The learning process is focused on states that cause weakness and difficulties in a human being through the denial of optimism, hope and happiness, which are very important for one’s identity and the functioning of life. Academic credit earned under the Institute of Ayurveda, Ayur Ashram Education Centre educational program (education mentor Smajo Safić Gupta, Vaidya – Manpa in that is the bearer of the teaching of Vedic knowledge) can also be used for studies in India, Asia. Through legal regulations within the World Health Organization (WHO), Ayurveda and Sowa-Rigpa is recognized as a traditional system, and has harmonized legal documents knowledge comes under the Indian Ministry of Traditional Medicine (AYUSH) – Inauguration of Ayur Ashram (Consortium India, 28.8. 2014). The goal of education and training is determined by the student and the education provider (mentor) during the first online interview in which they agree on the type of missions they should work on after obtaining a diploma and certificate. Certificates as well as Diplomas are valid in some countries outside the Indian whole depending on the system of the Ministry of Health and Culture of Human Health Insurance. Learning is a complex psychological process of behaviour change based on acquired knowledge / experience. Students should be aware that the learning / study process for an Ayurvedic doctor or Naturopathy Tibetan medicine Acupressure & Acupuncture is very demanding and that they need to complete practical training in India or Nepal and Tibet with a specific mentor and in an institution approved by the Consortium partner in accordance with AYUSH standards. Practice is taught through observing how mentors implement processes on the client / patient with the aim that learning practice provides more memory and better visual information about the progress of the therapeutic work of the future therapist or physician.
Health stems from the inner harmony of all aspects of the meaning of our lives, our thoughts, feelings and actions, which in themselves affect the sensible relationships we foster with our families, friends and colleagues. Ayurveda defines the lack of illness within the various aspects of life – in the field of psychology it is defined as mental health, in terms of physiology as the absence of pathological states and in the field of sociology it is reflected in our interpersonal relations. People who live in areas where the system of modern western medicine is prevalent, need to be aware that their lives are significant, i.e., need to understand that the quality of their health and their emotions and mood have their roots in their thoughts and actions. Ayurveda and Sowa-Rigpa offers the keys to good health through harmony with nature, simplicity and a general feeling of satisfaction. Indian (Ayurveda) as Tibetan (Sowa-Rigpa) medicine it connects us to the sources of creativity and happiness in the framework of our own awareness so that we can overcome our mental challenges for good. You are also invited to the “shorter workshop / course” training, which means that there is a possibility of shorter learning necessary for your quality life / work – we offer such a way of thinking for yours therapeutic action / work, as well as for clients or patients to better use traditional knowledge for a happy and vital life.
Objective of learning Ayurvedic medicine – Ayurvedic medicines entails three phases of healing or the state of illness. These are Samsodhana (the process of cleansing), Samsamana (palliative care) and finally Nidanaparivarjana (the treatment of causes). In this way it does not only help with discovering the root of the physical state, but it also cures the state of the human soul and consciousness as well as conducting healing on the basis of the characteristics which are often the causes of illness or its various body states. Indian as Tibetan medicine primarily guides the person to prevent illness, in other words, to raise their vitality. Not having a deeper insight into Ayurveda many people think that we, as individuals, can be strictly categorized into one of the three Doshas Vata, Pitta and Kapha, whereas we are really made up of all three Doshas. Ayurveda teaches, that consciousness is the energy of health, which works through all five basic Elements or Panchatattva (Ether-Akashatatva, Air-Vayutatva, Fire-Agnitatva, Water-Apastatva, Earth Prithvitatva). When the organism of a person is healthy, then all five elements are in balance, but when the balance breaks down, we get sick. Marma Anatomy – points / body fields are the key (insight into health) in the body where vital fluids flow through muscles, veins, arteries, bones and joints. Marmas can be referred to as intersections between the physical, psychic, astral and spiritual bodies. A good traditional practitioner or through pulse diagnostics (Nadi Pariksha), a doctor of Ayurvedic medicine – Vaidya prescribes therapeutic processes for balancing the health of all three Doshas Vata-Pitta-Kapha, along the paths which vital fluids flow through organs and glands. In the following, it is mandatory that the client / patient (preventive) or in a curative state must be given an insight into his eating habits and lifestyle, and he will be prescribed a list of Food / Diet from his/her Life environment, which covers all steps from preparation to consumption of the same – Food / Diet plan for balancing Prana or life ropes Guna that “brings or takes” away vital/immune health: Sattva Guna food that sustains the body; Rajas Guna food that creates and develops the body and Tamas Guna food that destroys the body. The Ayurvedic expert obtains the parameters of the doshas through the processes of Nadi (examination) and Pariksha (diagnosis) as well as establishing the causes (Vikruti) of the illness i.e., the balancing of the state of the bodily fluids of the Dosha and Elements. The elements of ether and air unite in the Vata dosha, which controls the principal of the bodily stream and is at the same time the force that steers nervous impulses, the breathing and excretion. The elements of fire and water make up the Pitta dosha, which transforms nutrients into nourishment so that the body can function more effectively. This dosha is also responsible for the metabolism in our organs and tissues of our system as well as for the metabolism of our cells. The elements of water and earth form the Kapa dosha responsible for the growth and protection of the brain, the spine as well as the coating of the stomach.
With the Nadi Pariksha procedure, the patient is prescribed a list of foods from his/her environment, including all steps from preparation to consumption of the same. This ensures the improvement and advancement of the individual’s state of the five elements Ether, Air, Fire, Water and Earth in which the “Ayus(r) life” is present. For a more effective outcome in the healing of the Dosha (in other words for a preventive impact) the Panchakarma program, which focuses on the endocrine, nervous, digestive, circulatory and bone systems, is performed. This therapeutic program eliminates those toxic elements from the body which are most harmful to both health and vitality. Ayurveda aspires to a state which exceeds or creates health and seeks to prolong our lifespan without major illnesses. Ayurveda has developed through four of six Indian orthodox philosophical systems, namely Samkhya, Yoga, Niti, Vaisheshika. Samkhya literally means „calculate“ and in essence it is a philosophical system which speaks about the entanglement of the eternal and unchanging soul (purusha) in the web of the changing primordial matter (Prakiti). The metaphysics of Samkhya is supplemented by Yoga, a practical method, which aims for absolute freedom defined as „the cessation of all sources of consciousness“. Neither does it have two meanings as in „the rules of logical reasoning“ or „the rules of successful control.” Vaisheshika literally means „the science of multiplicity“, which aspires to define the world through physics. Each of these four forms of science belong to the most ancient of writings and they were established and passed on orally to many schools by the ancient sages, the Rishis. Ayurveda is the medical branch of the Indian subcontinent and entails Yoga, Vedanta, Tantra and Buddhism. Both Ayurveda and Yoga are also connected to the system of Tantra, which offers various techniques for changes in the nature of consciousness. However, real Tantra is really so much more than the currently popular ideas about it, which merely promote it as a system of sexual (fantasy erotic) practices. Tantra (psychology of the life) is a complete system for human development, which gives us the opportunity to improve all aspects of our lives. The Ayurvedic medicine Tantric interpretation of a healthy and happy life is rooted in our positive thinking and daily work as well as our relations to ourselves and others. With its good intentions, the human being is spreading the blessings and thoughts, which, in turn, can return to him/her manifold.
The time period of training for an Manual Ayurvedic therapist / practitioner is divided proportionally (800 Ayurvedic education academic credits points) to six (6) months. Upon completion of 800 Ayurvedic education credit points, i.e., after acquiring additional knowledge of 50 hours of practical work, students receive a Certificate. The educational program includes areas: anatomy and physiology, psychology, communication & listening skills, several types of rubbing massage techniques & marma therapy, yoga & meditation. In the following, subjects for enrollment in postgraduate studies: hygiene & yoga; pharmacology for therapies; pharmaceutical science; pathology; toxicology; medicinal functions of internal medicine. Learning for an Ayurvedic Panchakarma practitioner / engineer (1000 Ayurvedic education academic credits points) includes theoretical “distance” education on the Internet (written material for learning the theory provided by a mentor) and mandatory compulsory training in India for 90 days upon agreement (before that the student must collect 800 points). The educational program includes the following areas: Ayurvedic psychosomatics and diagnostics, basic principles of Ayurvedic treatment, manual and manipulative therapy, nutrition with appropriate practice with medicinal plants and spices with emphasis on the digestive system. In the following, subjects for enrollment in postgraduate studies: psychotherapy, counselling; detoxification therapies; history and philosophy of ayurvedic medicine; philosophy of language in ayurvedic medicine; anatomy; physiology. Learning Ayurvedic Medicine (Bachelor of Ayurvedic Medicine and Surgery – B.A.M.S.) is a academic Indian medical degree awarded after a classic 4 + 2 year study period. After concluding as an Ayurvedic Therapist and Panchakarma Engineer, you are welcome to be educated at “distance” first, which means that the student receives written materials to learn the theory and by agreement with their mentor / professor comes for a great deal of the practice in India. The initial internship is taught to the student through observation of how mentors implement processes on patients with the goal for the learning practice to provide better memory and better visual information about the progress of the future physician’s therapeutic work. For the enrolment (B.A.M.S.) it is advisable, and it is logical that a student truly proves that she or he is capable of performing a practical learning process from the subject: pharmacognosy / botany; pathology; pharmacy and medicine; general medicine; physiology; biology; basic principles and ethics; general surgery; paediatrics’; anatomy; diseases of the eyes, ears, nose, throat and head; hygiene & yoga; body cleansing; toxicology; gynaecology; psychotherapy; the science of rejuvenation / the science of aphrodisiacs. Learning is a complex psychological process of behaviour change based on acquired knowledge / experience and is already seen through lesson-studies within Ayur Ashram. Students must be aware that the learning-study process for an Ayurvedic doctor is very demanding and that it is necessary to complete practical training in India with a specific mentor and at an institution approved by the Consortium and in accordance with AYUSH standards.
Objective of learning Tibetan medicine Sowa-Rigpa – commonly known as Amchi or Tibetan medicine is one of the oldest surviving and weldment medical traditions of the world. With the living history of more than 3500 years it has been popularly practiced in Himalayan regions throughout central Asia. In India it has been popularly practiced in Arunachal Pradesh, Sikkim, Darjeeling (West Bengal), Lahoul & Spiti (Himachal Pradesh) and Ladakh region of Jammu & Kashmir and now in Tibetan settlements all over India – The most important places in Buddhism are located in the Gangetic plains of Northern India and Southern Nepal, in the area between New Delhi and Rajgir. This is the area where Gautama Buddha lived and taught, and the main sites connected to his life. It has been popularly practiced in Tibet, Mognolia, Bhutan, some parts of China, Nepal, Himalayan regions of India and few parts of former Soviet Union. Originated from India Sowa-Rigpa is based on Jung-wa-lna (Pancha Maha-Bhoota (five elements) and Nespa gSum (Tri-dosh/three humours) theories. According to these all animate and inanimate phenomena of this universe are com- posed of Jung-wa-lna (five elements). It is on the theory of five basic elements that the science of physiology, pathology and pharmacology is established. Philosophical background the fundamental textbook Rgyudbzi of Sowa Rigpa is believed to be taught by Buddha; therefore, it is closely linked with Buddhist philosophy. The followers believe that whether they are physically healthy or not, all of us are sick till we attain Nirvana. Even though disease might not be manifested, it is always pre- sent in dormant form until we give up root cause of sickness i.e., ignorance. Ignorance gives rise to three basic root of sickness Nespa-gsum (Tri-dosha) i.e., Dodchags (desire/lust) root cause of Rlung (Air, Vata), Zessdang (anger) root cause of Mkrispa (Bile, Pitta) and Timug (mental darkness) root cause of Padkan (Phlegm, Kapha). Due to presence of 84000 afflictive emotions in mind it gives rise to the same number of diseases. Thus, Bhagwan Buddha preached 84000 kinds of teachings. The animate and inanimate phenomena of the universe are composed of same material basis of Jung-wa-lna (five elements) due to the Karma of all the living beings. The behaviour and conduct of physician and patient are also largely based on Buddhist principles. A Buddhist tantra and mantra ritual plays a very important role in the treatment of patients. The medicine and diet used for the treatment of disorders are also composed of the same five basic elements. In the body these elements are present in the form of Nespa gSum (Three humours), Luszung Ldun (seven physical constituents ─ Sapt Dhatu) and Tema gSum (three excretion ─ Mala). In drugs, diet and drinks they exist in the form of Rotug (Six tastes), Nuspa (potencies), Yontan (quality) and Zurjes (post digestive taste). A healthy body is typified as a state of balance of three humours (Nespa gSum), seven physical constituents (Luszungs-ldun) and three excretions (Tema gSum) in the body with complete harmony of five aggregates (five senses). The three humours are air (rlung), bile (mkrispa) and phlegm (padkan), which are further divided into fifteen types of humours. Seven physical constituents are nutritional essence, blood, muscle tissue, fat tissue, bone tissue, bone marrow and regenerative fluid; the three excretions are stool, urine and sweat. Humours are the biological representative of five elements; physical constituents are the basic tissue elements of the body and excretions are the waste product of the body whose proper elimination is essential for good health. Healthy and unhealthy state of body is largely dependent on the balance and imbalance of these twenty-five elements due to proper diet and behavioural patterns. The subject of human body is finely explained in Sowa Rigpa with different chapters on embryology, anatomy, physiology and neurology in an appropriate manner with functions of each and every part of the body.
The science of Sowa-Rigpa is closely linked with Buddhist philosophy, where it is believed that all the breathing creatures on the earth are sick till, they don’t give up the root cause i.e., ignorance. Due to ignorance three mental poisons namely anger, desire and mental darkness are born within us, which act as basic origin of illness and give birth to three humours. When the ratio of three humours i.e., air, bile and phlegm is out of balance due to circumstantial conditions such as diet, lifestyle, seasonal and mental conditions gives rise to different kinds of disorders. Due to presence of 84000 different types of afflictive emotions in the mind the number of disorders also goes up to 84000. These can be condensed into 1016 types, further 404 types, 101 types, three humours and finally into two types i.e., hot and cold disorders. The outline of disorder is explained in detail with complete note on initiation of disease, location, pathways, time of arising, fatal effect, side effects, etc. A physician of Sowa-Rigpa employs three main tools for diagnosing a patient i.e., visual diagnosis, diagnosis by touch and diagnosis by questioning. Visual diagnosis comprises of two main methods of tongue examination and Urine analysis. Various diseases can be diagnosed by checking the nature, color and smoothness etc. of the tongue; urine can be analysed on three different stages of fresh urine, while it is cooling down and when it is cold by looking at its color, speed of discolouring, vapor, odor, bubbles, sediments, etc. Diagnosis by touch is represented by the advanced technique of pulse examination followed by touching the body for temperature and smoothness, etc. Pulse is the most important and major diagnostic tool in Sowa-Rigpa, which is explained under thirteen general topics like preparatory conduct, proper time for examination, place, pressure of physician’s finger, technique, constitutional pulse, astonishing pulse, general and specific pulse, death pulse, etc. Questioning is another mode of diagnosing a patient; history of case, present condition, family background and changes in body, etc. are main questions asked. The treatment has four major sections ─ diet, behaviour, medicine and accessory/external therapies. Minor ailments can be treated with proper regulation of diet and behaviour only; a patient with medium state of condition can be treated with medicine like decoction, pow- der, pills, purgatives, emetics, etc. and in advanced stages disease can be cured by application of accessory/external therapies like moxibustion, venesection, fomentation, massage, surgery, etc. As mentioned above in the outline of disease all disorders can be condensed into three humours, accordingly the treatment of disease is also possible under three-humour basis
Buddhist rituals and mantra also play a very important role in the treatment of disease and in pharmaceutical process, etc. It is a known fact that role of a physician is very important in treatment of a patient. The treatment has four major sections ─ diet, behaviour, medicine and accessory/external therapies. Minor ailments can be treated with proper regulation of diet and behaviour only; a patient with medium state of condition can be treated with medicine like decoction, pow- der, pills, purgatives, emetics, etc. and in advanced stages disease can be cured by application of accessory/external therapies like moxibustion, venesection, fomentation, massage, surgery, etc. Buddhist rituals and mantra also play a very important role in the treatment of disease and in pharmaceutical process, etc. Of course, this is about prayer / mantra and the sound of various whistles, bells, the sound of Himalayan bowls… Based on the theory of Jung-wa-lna, Sowa Rigpa believes that every substance on the earth has medicinal value and therapeutic efficacy. Medicinal substances are classified into eight major categories i.e., rinpochesman (prized metal and stone), sasman (drugs from mud and earth), rdosman (stones), shingsman (drugs from trees), rtsisman (essence and exudates medicines), thangsman (plant ingredient for decoction / shrub), snosman (herb) and srogchagssman (animal parts). The ingredients of medicine are used in both single and compound forms; compound medicine is based on two major permutation and combination that isro (taste) based combination and nuspa (potencies) based combination. There are about seventeen different categories of medicinal preparation out of which some important preparations are decoction: Powder, Pills, linctus, Medicated ghee, Bhasmas, Medicated wine, Paste, Medicated bath. The elemental composition of a drug is determined on the basis of the six major tastes i.e., sweet, sour, saline, pungent, astringent and bitter. Elemental composition of sweet taste is predominated by sa (earth) and chu (water) elements; sour taste is predominated by mai (fire) and sa (earth); saline is predominated by chu (water) and mai (fire); bitter is predominated by chu (water) and rlung (air); pungent taste is predominated by mai (fire) and rlung (air); astringent taste is dominated by sa (earth) and rlung (air) element. Sweet, sour, saline and pungent taste alleviates rlung nespa (Air humour), which is dominated by rlung (air) element. Bitter, sweet and astringent taste alleviates nespa mkris-pa (bile humour), which is dominated by mai (fire) elements. Pungent sour and saline taste alleviate nespa pad kan (phlegm humour) which is dominated by sa (earth) and chu (water) elements. Other important factors for understanding drugs composition and action are zuzessum (three post digestive taste) nuspa-rgyad (eight potency) and no bo (specific action) of particular drugs.
The influence of Sowa-Rigpa along with Buddhism and other Tibetan art spread to the neighbouring Himalayan regions of India, Nepal and Bhutan. The basic text was translated into Russian in 1908. Since the beginning of the 20th century, some parts of the text have been translated into Japanese, German, French and English. Especially since the end of the 20th century, thanks to His Grace the 14th Dalai Lama, many researchers, scholars of East and West, are becoming aware of the unusual qualities and understand the depth of the Tibetan medical system. Consequently, we are witnessing a continuous growth in the number of people who appreciate and are interested in studying the Tibetan medical treatment system. Traditional Tibetan bathing for a medical purpose was inscribed onto the Representative List of the Intangible Cultural Heritage of Humanity by UNESCO – the entry officially known as Lum medicinal bathing of Sowa Rigpa, knowledge and practices concerning life, health and illness prevention and treatment. In the Tibetan language, the word “Lum” indicates the traditional knowledge and practices of bathing in natural hot springs, herbal water or steam to adjust the balance of the body and mind, ensure health, and treat illness. We offer i.e., we help learning Tibetan medicine through the Institute of Ayur Ashram Education Centre – Education especially to those involved in some kind of therapeutic naturopathy work. We offer you learning which reflects lt reflects folk experiences and ancient medical traditional classics. Its practitioners the providers of education include farmers, herdsmen and urban residents, with these the Manpa (physician), Lum Jorkhan (pharmacist) and Manyok (assistant) owning respective responsibilities in the practice. Ayur Ashram “Lum – Education Centre” education also includes traditional Tibetan astrology, rituals, religions, and many other aspects in daily life. Initially learning Tibetan traditional medicine Sowa-Rigpa takes approx. 6 months depending on the need and ethics for the demand / purpose of learning. Sowa Rigpa is being traditionally trained according to the Amchi system (Dorjee tseten bhutia – doctorate in Tibetan medicine), according to the guru-shisya system or under the gyud-pa (heritage) system in families where knowledge is passed from father to son through the generations. It takes several years to become a skilled Amchi or Manpa (traditional doctor of naturopathic Tibetan medicine), through demanding theoretical and practical training. Upon completion of schooling, a student for becoming an Amchi should undergo education in front of the entire community in the presence of several professional Amchi, in the Amchi label award ceremony. Today, in addition to a modern social and educational system, some institutions provide education of Tibetan medicine with a certain duration (4 + 2 years), under the Ministry of Culture of the Government of India: Central Institute for Buddhist Studies, Leh; Tibetan Medical and Astrological Institute, Dharamsala; Central University for Tibetan Studies, Sarnath; Chagpori Tibetan Medical Institute Darjeeling. Special Educational Training, Special (manual therapist) Specialist (doctor) in Acupressure / Acupuncture conducted at Bihar Acupressure Yoga College, Patna. Acupressure / Acupuncture is an ancient healing art and science that has had a very strong influence on the Tibetan naturopathic medicine of Sowa Rigpa. Bihar Acupressure Yoga College (BAYC INSTITUTE) was established in 1972 with the aim of developing and expanding this system worldwide and to work for the betterment of humanity through education and health. Ayur Ashram Education Centre and Vaidya, Smajo Safić Gupta, successfully conducts training for students at Bihar Acupressure Yoga College (Memorandum of understanding on collation / exchange – MOU of students from Europe).
Today Indian medicine Ayurveda as well as Tibetan medicine Sowa-Rigpa hold a significant place in the field of future medicine. Both medicines consider the physical body as the crystallization of deeply-rooted mental tendencies, which are transferred from previous lifetimes. This proves that the mind is the reflection of the body and the repository of impressions accessed through our senses. It also means that we can only acknowledge our real self and eternal nature outside of mind-body unity, where all bodily and mental problems have their roots. Both medicines are closely connected with the Vedic astrology of Jyotish, which “packs and explains” the planetary blueprints at the time of birth and can give us valuable insights into the understanding of our Ayur-life path. The word Jyotish is translated as “the science of light” and it relates to a profound and sophisticated mathematical form of astrology, which is derived from the ancient Vedic traditions. Through an analysis of the cosmic influences, Jyotish helps us to realistically evaluate our own power and challenges in order for us to be able to optimize our full potential – by giving us the confidence to manifest our genuine destiny so that we can create success, happiness and harmony on all Ayus(r) Life levels. Jyotish is part and parcel of the therapeutic healing program of Ayurveda and Naturopathy therapeutic healing Sowa-Rigpa, which has drawn attention worldwide. Through legislation within the World Health Organization (WHO), Ayurveda – India well as Sowa-Rigpa – Tibet has been recognized as a traditional system and has harmonized legal documents with documents from which knowledge derives, under the Indian Ministry of Traditional Medicine AYUSH: Ayurveda medicine & complementary medicines, spices and nutrition; Yoga and Naturopathy – freedom of physical expression, pranayama, meditation, herbalism, acupressure and acupuncture; Unani – medicine & herbalism, spices and food for the Persian culture of mankind; Sidha – philosophy and science, Jyotis-astrology, literature, art, music, drama, dance, sound therapies and knowledge of monks for better health; Homeopathy – a system for medicines from natural substances-minerals and herbal sources.
Before the enrolment interview for education in traditional medicine, it is necessary to send a Curriculum Vitae (CV), in English to e-mail: [email protected] with a scanned personal photo of 3.5 x 4.5 cm due to the opening of the Portfolio (enrolment in the study). Until the final enrolment in process / admission to education, it is necessary to send to e-mail: a copy of the passport and write a letter of motivation (mention what you decided to study as part of the expert guidance of Smajo Safić Gupta, Prof. Vaidya – Dr. Manpa, or some other expert from Ayur Ashram Education Centre embark on the journey of education or training traditional medicine) with the signature of your ID – personal identification number. Through practical work, the student is guided towards accepting and developing a sense of people, which is the basis of therapeutic work. It is also important to mention that the student through studies receives a kind of reward through raising awareness of their own creative growth, i.e., achieving internal (identity) satisfaction. Practical learning is performed at the address where the Institute of Ayurveda, Ayur Ashram operate (Slovenia, Croatia, India, Nepal and Tibet). The learning process focuses on conditions that cause weakness and difficulties in the human being through the denial of optimism, hope and happiness, which are very important for one’s identity and the functioning of life based on mutual respect and equality through which the client is guaranteed a healthy life.