One direction of the therapeutic program Sushivea is to direct or upgrade the client / patient towards Spirituality, a state of consciousness. Spiritual practices include meditation, prayer / contemplation to develop the inner life / peace of the individual. Such practices often lead to experiences of connection with the general reality of man with nature and the cosmos with a source of inspiration or orientation for a quality Life. During a therapeutic program, we do not discourage treating a client/ patient in the conventional manner prescribed by their doctor or specialist (Hippocrates). In the process of the first arrival (Nadi Pariksha), the client / patient is prescribed a diet plan which, from the preparation and enjoyment, is very important for his environment “i.e., for his better condition the five elements” in which his Ayur-Life is present. Nadi (examination) Pariksha (diagnosis), to search for the cause (Vikruti) of disease, i.e., to balance the health of body fluids, doshas and elements. Mental and psychological state of the client / patient it is also explored through the influence of the planets at the time of birth through the spiritual sphere of Jyotisha. The therapeutic program of Sushiveda is on integrative and holistic and are based on traditional medical modalities, including herbal remedies. In addition to offering quality patient care, we believe in sharing medical knowledge widely and generously, we seek to provide a context for establishing a cohesive intercultural and interdisciplinary field of medical research and clinical applications that will result in collaborative efforts to develop integrative models of healthcare influences in the client / patient. The therapeutic program is successful against conditions bone, joint and soft tissue diseases: Ankylosis, Arthrosis, Lower back pain, Ewing’s sarcoma, Gout, Calcifying tendinitis, Contracture, Osteomalacia, Osteoporosis, Osteoporosis, Rheumatism, Spondyloarthropathy, Stiff shoulder / Calcification in the body, Allergic and Autoimmune disorders, Reduces headaches and Insomnia, Pelvic pain, and Effectively affects the upper and lower limbs (Rheumatoid arthritis, Calcification…); It is effective in postoperative conditions (Heart attack or stroke, Acute myocardial infarction, Fascia…); Multiple sclerosis (MS), which affects the central nervous system (the brain, spinal cord and optic nerve); It has an enhancing effect on emotional stability and productivity (Stress-related illnesses). The success of the therapeutic program depends on the duration of the (chronic) problem and the general psychophysical condition of the person. The treatment experience is individual, as are the expected results, the program itself monitors the results of each patient and we never make unrealistic promises.

The terms three humours are, through diagnostic methods, recognized as types to which specific kinds of treatment are assigned so that one can speak of there being a doctrine of constitution. A systemic description is, therefore, very important in that it is obvious that without a recognition of the types, treatment is impossible. Tibetan medicine Sowa-Rigpa, reveals that balance and harmony are the keys to human well-being and happiness, as well as people and nature are not set as opposites, but as one unique, organic whole. While Ayurvedic medicine focuses on the knowledge/state of body fluids, three Doshas – body fluids: Vata, Pitta and Kapha; in Tibetan medicine it focuses on the knowledge/state of liquids in body fluids: Wind/Air (rlung), Bile (mkhris pa) and Phlegm/Mucus (bad kan). Th client with Bile condition (Vata & Pitta) – shows a disease of the stomach, intestines, heart and skin. The Bile condition, in humans, causes disorders in the form of constipation, bloating, sciatica, arthritis or insomnia along with psychological symptoms such as fear, anxiety and insecurity. The client is additionally therapeutically directed by the Manpa (doctor) to the flow of thoughts, which bring freshness and joy. The client with Wind/Air state (Pitta & Kapha) – expresses the disease in the abdomen, heart area and nose and throat area. The Wind/Air state, in a person who is critical and angry, or a perfectionist, can develop symptoms such as: indigestion, heartburn, diarrhoea, dysentery, hives, rashes or acne. The client is additionally therapeutically focused on giving and receiving love and compassion. The client with Phlegm/Mucus state (Vata & Kapha) – expresses disease in the chest, digestive tract, oral cavity, head and joints by causing mucus conditions such as frequent congestion, colds (blood vessel overflow), allergies, as well as independence, greed and possessiveness. The client is welcome to the program of spiritual growth! Integrating spiritual guidance into individual counselling holds immense potential for promoting holistic healing, personal growth, and spiritual transformation. 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 Wind/Air, Bile and Phlegm/Mucus 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: earth, water, air, fire and akasha. 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 (the Tree of Life) is largely dependent on the balance and imbalance of these twenty-five elements due to proper diet and behavioural patterns (the Leaves on the Tree of Life).

Through the therapeutic program of Sushiveda you can improve the quality of your life and step by step bring peace to your soul, which also says the psychological state. The success of the program depends on the duration of the (chronic) problem and the general psychophysical condition of the person. Th client receives, that is, becomes aware of/gets to know the program for a “Happy Life” in order to improve the quality of their lives. The goal of the program is for the client to reach a state of happiness and joy, i.e., to get rid of fear and tension. Neurotransmitters are synthesized in nerve endings (sympathetic), and in the brain, they act as transmitters of electrical signals between neurons. They create a feeling of pleasure that directly affects the immune and hormonal system, and thus the whole body. Therefore, the body does think as well! It is actually a network (Shruti) of impulses of intelligence that constantly communicate with each other, i.e., structure the body. The sympathetic nervous system accelerates the functioning of most internal organs (heart, respiratory, genital, urinary) with the exception of the digestive system, which it inhibits. The body prepares for activity, flight, fight… The parasympathetic nervous system works opposite to sympathetic and is the nervous system for long-term survival (affects salivation, tears, urination, faeces defecation, digestion…). While these two nervous systems are activated under different circumstances, both are vital to our survival and well-being. Basic learning or superstructure of learning: breathing technique, pranayama; various meditation techniques, naturopathic exercises for greater immune energy of the organism and awareness of guidelines on how to balance mutual relationships, i.e., by learning or upgrading learning to get out of the pile of pictures – who I am; where am I going and where do I belong? Having perfect health means maintaining the memory of a proper quantum body pattern that is immutable and eternal. The way we “metabolize” our reality is especially important. Traditional medicine knows a number of methods that help to “remember” and one is through the senses – smell, taste, touch, seeing and listening. It is one of the methods that we “pack” into the body as essential information and as energy that we “digest” and include in our being. The program for “Happy Life” directs each individual through calming the senses, applying special exercises, daily routine and diet, to heal their body and if it is old to rejuvenate it. Through the “Happy Life” program, we explore the surface ego, which limits time and pleasures / leisure, and our true Self (individuality, ownership, personality, awareness) whose reflection is everything we actually perceive, whether inside or outside. Artha or the purpose of the Soul requires us to take in the bigger picture of life, that is, to ask ourselves if we are spending our day fulfilling and supporting our purpose, i.e., the needs of your inner Self. When a person follows the Dharma divinely within himself and the Purusha (good energy of consciousness), then the heart feels that it is serving life. The “Happy Life” program itself is to enter into the deep consciousness of thoughts through meditation, which will maintain / upgrade love (interpersonal relationships) and personal Karma. Karma (state of identity / socially shared beliefs) is one of the causes of chronic diseases and the spiritual knowledge of spiritual astrology is included in the therapeutic program of Sushiveda for karmic influences in the client. Awareness and knowledge of reincarnation (birth and death) for both the practitioner and recipient of traditional medicine plays an important role in therapeutic programs. Through spiritual activity and rituals, diseases caused by karmic causes are stimulated – bringing awareness to stimulate – balance forgiveness and create mutual warmth. Herbal medicines / preparations are systematically widely used, depending on the disease / condition of Dosha, i.e., state of body fluids / humours. The sensor-driven therapies alter what we put into our minds, and this, in turn, changes negative states with the help of natural medicine i.e., its traditional branches and without the need for analysis. Today Indian medicine Ayurveda as well as Tibetan medicine Sowa-Rigpa hold a significant place in the field of future medicine. Sowa-Rigpa is one of the classic examples described through Gyud-zi (four types of tantra), originally translated from India and enriched in Tibet with its own folklore and other medical traditions such as Chinese and Persian Unani. The Sowa-Rigpa was formally promoted as an integrative medical system at the World Health Organization (WHO) by the Indian government – AYUSH. Nadi Pariksha – pulse examination, as well as Ayurvedic medicines Triphala, Ashok, Ashwagandha, Guggulu, Haridra, etc., are also often used in Tibetan and Indian medicine. The Sowa-Rigpa practice is well fitted into the socio-cultural system of Trans-Himalayan region since ages, where every village has an Amchi (practitioner of Sowa-Rigpa) family to look after the public health.

In the Tibetan Buddhist medical and tantric traditions, astrology is not regarded as superstition but rather as a practical tool to understand and heal our body and mind on the gross, subtle and very subtle levels. One can experience many sicknesses and misfortunes due to outer, inner and secret astrological reactions and malevolent celestial influences. Tibetan astrology (dkar rtsis) is a traditional discipline of the Tibetan peoples that has influence from both Chinese astrology and Hindu astrology Jyotish. Tibetan astrology is one of the ‘Ten Sciences’ (rig-pa’i gnas bcu; Sanskrit: daśavidyā) in the enumeration honoured by this cultural tradition. The experience of Vedic medical astrology psychotherapy is that cognition in man reveals an unchanging, healthy, divine essence, which creates an extremely constructive mood and gives great motivation for problem solving and healing. In their development, a person should indulge in the guidance of natural intelligence and not allow it to be suppressed by the external influences of Samskaras – deep-rooted patterns in the mind or by the overly egoistic part of us – the illusion (Maya). These adverse influences take our original nature, prakruti, out of balance and cause disharmony, vikruti, which blocks the healthy development of a person. Otherwise, by nature a person develops harmoniously and healthily. The mind is always united with the soul, which is consciousness itself. Thus, the perception of the mentioned object became a conscious act. Then the soul sends an impulse to the motor-bodily organs (karmendriyas), these organs connect with the object in question and perform a certain bodily action. Feelings are interdependent, from someone or something. Expectations are natural in all people, if they do not exceed certain limits. Strong emotions block the power of reason and spirit. The six main mental illnesses in Ayurveda (India), and Sowa-Rigpa (Tibet) are: Kama (excessive desires); Krodha (anger, aggression); Lobha (greed); Moha (attachment); Mada (selfish pride); Matsarya (jealousy, envy). The feelings that most affect the psychosomatic state of each individual are: Harsha (euphoric joy or anger); Kama (sensual desires and wishes); Shoka (sadness, grief); Lobha (greed); Dainya (helplessness); Krodha (anger, aggression); Irsya (intolerance, rudeness; Matsarya (envy, jealousy); Asuya (evil, gossip); Vishada (depression); Bhaya (fear, phobia).

The Four Tantras (Gyud Zhi) form the core text of Tibetan medicine Sowa-Rigpa. These ancient scriptures provide a comprehensive framework for understanding health, diagnosing diseases, and applying various treatments. The Four Tantras are structured into four main sections, each focusing on different aspects of medical knowledge and practice. The first root explains the human organism and its functioning and encompasses two stems, which stand for the healthy and the sick body. The healthy body is represented by three branches and 25 leaves, the sick body by nine branches and 63 leaves. The first stem, the healthy body, bears three branches. One of the branches represents the three humours, the other represents bodily constituents (nutritional essence, blood, muscle tissue, fat or fatty tissue, bones, marrow and regenerative fluid) and the third branch the three excretions of the body (faeces, urine and perspiration). Furthermore, the first stem bears two flowers standing for health and long life and three fruits representing religion, wealth and happiness. The second stem represents the sick body. This section deals with the three causes, the four conditions, the six different entrances, the locations and the fifteen pathways of the diseases. The association of advancement of diseases with the patient’s age, the seasons and the place where the patient resides is also discussed. Furthermore, the nine fatal disorders, the twelve contraindications due to inappropriate treatment and the condensation of all the disorders into hot and cold nature are also stated. The second root informs about the methods of diagnosis, the examination of the tongue and urine, the pulse diagnosis and the questioning of the patient regarding the symptoms of the disease, the way of living, etc. This illustration displays three stems and depicts the three main diagnostic techniques used by Tibetan physicians: pulse reading, urine analysis and interrogation. The first stem deals with visual observation methods. It is divided into two branches; the first branch stands for observation of the tongue and the other branch for urine analysis. These branches possess three leaves each, showing that each of the three humours has a different effect on the patient’s tongue and urine, which can be visually detected by the physician. The second stem depicts the pulse analysis in three branches each comprising of a single leaf symbolising the different pulse natures of the three humours. The third stem deals with the method of interrogation. It consists of three branches with 11 blue leaves relating to rlung disorders, seven yellow leaves relating to mkhris-pa disorders and 11 white leaves to bad-kan disorders. These colours stand for the different ways of inquiring used to identify the humoral diseases and their symptoms as well as to determine their remedies. The root of treatment develops into four stems symbolising diet, behaviour, medication and external therapy. These treatments are generally used in combination depending on the nature of the person and the disease involved. The first stem stands for diet treatment, which has six branches. The first two branches with ten and four blue leaves, respectively, show the diet and the drink best suited to treat rlung disorders. The third and fourth branches with seven and five yellow leaves, respectively, stand for the diet and drink suitable for mkhris-pa disorders and the fifth and sixth branches with six and three white leaves, respectively, stand for the diet and drink recommended for bad-kan disorders. The second stem illustrates behavioural treatment. It has three branches with two leaves each representing the behaviours beneficial for the three humours. The third stem depicts the different medications. It has a total of 15 branches and 50 leaves. The first six branches each bear three leaves. These refer to the tastes and medicinal qualities favourable for treating rlung, mkhris-pa and bad-kan disorders, which are shown as blue, yellow and white leaves, respectively. The seventh to the twelfth branches bear a total of 23 leaves representing different medicinal preparations: broth and medicinal butter, decoctions and powders, pills and specific medicinal powders. The type of preparation prescribed depends on the afflicted humour. In addition to the above medications, there are three different branches symbolising medicinal preparations with a cleansing effect: enemas, purgatives and emetics used respectively for rlung, mkhris-pa and bad-kan disorders. They are represented by three blue leaves on the thirteenth branch, four yellow leaves on the fourteenth and two white leaves on the fifteenth branch. The fourth stem stands for external therapies, which are generally used as a last resort after all other treatments fail. It consists of three branches. The two blue leaves on the first branch portray the external therapy used to treat rlung disorders. The three yellow leaves on the second branch stand for external therapies used to fight mkhris-pa disorders and the two white leaves on the third branch signify external therapies used on bad-kan disorders. The first section, the Root Tantra, is comprised of six chapters giving a brief outline of the whole text and comparing the medical system with a tree. Three roots sprout into nine stems, which branch out into 47 branches bearing 224 leaves. The nine stems represent the nine sections of medical science, the branches stand for general information and the leaves illustrate the details. The first root explains the human organism and its functioning and encompasses two stems, which stand for the healthy and the sick body. The healthy body is represented by three branches and 25 leaves, the sick body by nine branches and 63 leaves. The first stem, the healthy body, bears three branches. One of the branches represents the three humours, the other represents bodily constituents (nutritional essence, blood, muscle tissue, fat or fatty tissue, bones, marrow and regenerative fluid) and the third branch the three excretions of the body (faeces, urine and perspiration). Furthermore, the first stem bears two flowers standing for health and long life and three fruits representing religion, wealth and happiness. The second stem represents the sick body. This section deals with the three causes, the four conditions, the six different entrances, the locations and the fifteen pathways of the diseases. The association of advancement of diseases with the patient’s age, the seasons and the place where the patient resides is also discussed. Furthermore, the nine fatal disorders, the twelve contraindications due to inappropriate treatment and the condensation of all the disorders into hot and cold nature are also stated. The second Tantra, the Explanatory Tantra, encompasses 31 chapters and is concerned with the life cycle (conception, childbirth, functioning of the three humours and signs of death), causes, conditions and classification of the diseases. It specifies the properties of medicinal ingredients and explains in detail diet, behaviour and the rules for maintaining health, etc. It also contains a code which the physicians should up-hold in conducting his profession. The third Tantra, the Oral Tradition Tantra, consists of 92 chapters which mainly teach the 101 disorders of the three humours indicating their causes, conditions, symptoms and methods of therapy. The fourth tantra, the Last Tantra, is comprised of 27 chapters, which deal with diagnosis (such as urine analysis and pulse reading), pacifying medicinal ingredients and their preparations (pills, powders, syrups, medicinal butters, etc.) evacuative medications (purgatives and emetics) and additional treatments (moxibustion, golden-needle therapy) and additional treatments (moxibustion, golden-needle therapy).

The meaning of the name Sushiveda – Veda is a set of knowledge, procedures and methods that are used to study and develop knowledge about a certain topic, things. The word Sushi is invoked in my naturopathy therapeutic healing practice of Sushiveda inspiration from the book “Liberation of Fish”, which describes a group of Tibetans who buy live fish from the market to release into the river to save lives and gain merit. This group was taught and led by Lama Rinpoche whose family owned a Sushi restaurant. Lama Rinpoche inspired his family to donate much of the money earned by the Sushi restaurant. They donated a lot of money to monasteries and charities for the blind in Tibet and Nepal. They probably “balanced the conscious life action of karma energy” with a donation to the monasteries to balance at least some of the bad karma from running the Sushi restaurant. They probably “balanced the conscious life action of karma energy” with a donation to the monasteries to balance at least some of the bad karma from running the Suhi restaurant. The principle of compensating good deeds with bad ones is apparently very widespread, at least it seemed very familiar to me through meeting the Tibetans who eat fish. Until a few years ago, some (relatively) well-to-do Tibetans really enjoyed the fish restaurants in the Chinese parts of Lhasa. They stopped going there only after the Dalai Lama made some statements about eating fish. In today’s practice of the “Liberation of Fish”, it has a very strong good energy in Saga Dawa (Buddhist celebration commemorating the birth of the Buddha) which is considered the most auspicious time to release the fish so that it can fulfil the request / prayers. Something like eggs for Easter or turkey for Christmas. My naturopathy therapeutic healing practice of Sushiveda (sushi is also the aim / point of competitive archery shooting an arrow at a triangular earthen target invented by the Tibetans some 1,300 years ago) is inspired in part by the story and meaning described in the “Liberation of Fish” which takes place in real human coexistence through five elements (transformation) whose life rhythm is dictated by nature, changing seasons, day and night… colours, taste, feelings and psyche, various parts of the human body, senses, tissues, organs… mutual relations in the company, mind-thoughts, socialization… Through the element ether / space (akash-angushtha) which balances man in spring (liver, gall bladder, senses eyes, feelings of anger, sour taste, color green and coexistence according to the law of Vedic Astrology planet Jupiter). The element of fire (agni-madhyama) which balances man at the beginning of the solar flight (heart, small intestine, sense of language, sense of joy, bitter taste, colour red and coexistence according to the spiritual law of Vedic Astrology planet Mars). The earth element (prithvi-kanishtha) that balances a person at the end of the solar flight (spleen, stomach, senses of the mouth, feelings of obsession, sweet taste, colour yellow and coexistence according to the spiritual law of Vedic Astrology planet Saturn). The element of air (vayu-tarjani) that balances a person in autumn (lungs, large intestine, sense of the nose, feelings of sadness, bitter taste, white colour and coexistence according to the spiritual law of Vedic Astrology planet Venus). The element of water (jala-anamika) which balances a person in the winter period (kidney, bladder, senses ears, sense of fear, salty taste, colour black and coexistence according to the spiritual law of Vedic Astrology planet Mercury).