There often seems to be a lack of energetic practises aimed at men online so here for the men (and women too) are two mudra beneficial for men’s sexual health, empowerment and general wellbeing. These two Linga mudra can help alleviate sexual issues and also just to promote general sexual health for men. Also very good for strengthening the immune system and fighting coughs and colds. You shouldn’t do it too often as it works with fire element and too much of any one element is not balanced. Breathe in the energy through the secret chakra up the spine to the crown and down again towards the sacred area. Hands should be at the abdomen. Visualise the strength and solidity and purification. If you want to make sound with it too – wonderful activate the intentions and be free with yourself let go of any stagnant or restrictive energy and feelings. The second mudra combines the feminine with the masculine- the shiva linga mudra.
Shiva linga mudra is a Sanskrit term for a hand gesture that is a representation of the form of Shiva lingam worshiped in Hindu temples. Shiva is the Hindu god of destruction. Linga is derived from li, meaning “to dissolve,” and gam, meaning “to move on”; and mudra means “sign,” “energetic seal” or “gesture.”
This mudra increases heat in the body so this mudra is to be performed only for 15 minutes or less. But when there is congestion and cold you can continue this mudra for 30 minutes twice a day . Drink plenty of water and discontinue once any symptoms have been alleviated- and of course always talk to your doctor for any genuine health concerns- this practise is to complement not subvert professional medical advice. When in doubt contact your doctor first always.
Linga mudra is formed by interlocking the palms but keeping the left thumb erect pointing upward.
All traditional cultures have some personification of the Divine Healer or miracle working physician. The ancient Greeks had Asclepius, the god of medicine.
In Homer’s Iliad, Asclepius was a man, a physician to soldiers wounded on the battlefield at Troy. But by Hippocrates’ day, he had become elevated to the status of a god.
Actually, Asclepius was a demigod, born of a divine father,Apollo, and a mortal mother, Coronis. While pregnant with Asclepius, Coronis fell in love with a mortal man and married him. This so angered Apollo that he struck both Coronis and her husband dead. As Coronis’ body lay burning on the funeral pyre, Apollo performed the first Caesarian section, freeing the baby Asclepius from his mother’s womb and certain death. And so, Asclepius’ very birth was due to a heroic act of medical intervention.
Apollo then took the infant to be raised by the wise old centaur Chiron, who taught him the art of healing. Asclepius became a great physician and surgeon, and raised the art of medicine to unprecedented heights.
The goddess Athena gave Asclepius the gift of Medusa’s blood. The blood from the veins on the left side of Medusa’s head was for the bane of mankind, but Asclepius used the blood from the veins on the right side for saving mankind and for raising the dead.
Asclepius’ raising of the dead aroused the wrath of Zeus. Not only was Zeus angered to see many of his old enemies, whom he had struck dead with his thunderbolts, returning to life, but his brother Hades, king of the underworld, was complaining about the dearth of new arrivals. And so, Zeus struck Asclepius dead with one of his thunderbolts, fearing the spread of his miraculous art of healing, especially into the wrong hands.
Despite the rumors of his death, Asclepius became a living god. Healing sanctuaries, or Asclepions, were dedicated to him at sacred sites throughout ancient Greece.
Asclepius often used the art of divination to obtain responses from his father Apollo through oracles. From these auguries he learned much about the natures of many drugs and herbs, and how to use them in treating disease. This knowledge he passed on to his sons, and to his students.
Asclepius is the personification of the miracle working physician of consummate medical skill. This powerful archetype is still invoked today by many patients, desperately praying for their doctor to work them a medical miracle, to snatch life from the jaws of death. Many people place a powerful, almost religious faith in their doctors.
While placing a supernatural, blind faith in medicine and physicians, most men actually know very little about life and death, and what they really are. On the whole, their approach to both is rather cursory and superficial. Many men waste their lives away while fearing death, without properly investigating either of them.Asclepius’ demise at the hands of Zeus shows the ultimate powerlessness of man against the natural order and the forces of decay, destruction, and death. Even the most skillful physician cannot hold death off indefinitely, and in the end, the grim reaper always claims his due.
ASKLEPIOS (Asclepius) was the god of medicine. He was also the patron god, and reputed ancestor, of the Asklepiades (Asclepiades), the ancient guild of doctors.
Asklepios was the son of Apollon and the Trikkaian (Triccaean) princess Koronis (Coronis). His mother died in labour and when she was laid out on the pyre, Apollon cut the unborn child from her womb. From this Asklepios received his name which means “to cut open.” Asklepios was raised by the centaur Kheiron (Chiron) who instructed him in the art of medicine. He grew so skilled in the craft that he was able to restore the dead to life. This was a crime against the natural order and so Zeus destroyed him with a thunderbolt.
After his death Asklepios was placed amongst the stars as the constellation Ophiochus (“the Serpent Holder”). Some say his mother was also set in the heavens as Corvus, the crow (korônê in Greek). Asklepios’ apotheosis into godhood occurred at the same time. He was sometimes identified with Homer’s Paion (Paeon), the physician of the gods.Asklepios was depicted as a kindly, bearded man holding a serpent-entwined staff. Although he is largely absent from ancient Greek vase painting, statues of the god are quite common.
Asclepius Snake Therapy:
Asclepius symbol of healing was a snake. It is said that Asclepius arrived once, in his temples of worship, transformed into a snake. The Asklepios name has not yet interpreted, but it is likely to be associated with the snake. In Greek language “Ασκλ” produced by Ασκάλαβο, meaning snake, lizard, reptile. In many myths of Asclepius a snake kisses the patient and than the patient healed.
Example from the Greek mythology: A patient, with a bad wound on his toe, moved by Asclepius assistants in to the temple and than slept. While a little awake, the patient saw the sacred snake to coming out from a sacred place and licking his wound. After an hour he woke up healthy.
Today science can give as a lot of clues about how the snake venom can used as an alternetive medicine for many diseases. Modern research supports the idea that a snake poison neurotoxins and hemotoxins may have a lot of health benefits and can be used to create drugs that can treat heart disease, alzheimer’s and memory loss.
So how the ancient Greeks adjust the venom in the first place? Amazingly they may have drank it. Evidence have shown that the Ancient Greeks may have discovered the healing powers of the snake venom long before we did!
Asclepius Dream Healing:
Ancient Greeks gave special importance to sleep, that’s because of the dream mystical powers and therapeutic properties. Therapeutic sleepiness practiced in Asclepius treatment centers. It was a ritual practice, the patient had to sleep in a sacred place in order to receive a revealing dream for therapeutic purposes. After a physical and mental cleansing process, the patient must sleep in the sacred place and seeking a revealing dream, a meeting with the Divine inside the dream for wellness and healing.
In preparation were other parts like, special diets, fasting, bathing, musical events, gym, massage, inhaling fumes (probably psychotropic substances) and conversations with the monks and doctors of Asklepios. Patients drank tea from herbs and other therapeutic mixtures, and indeed, as mentioned, sometimes the sick become well with this process, without even having to continue and sleep. After the teas, the patient had to stand in the Sacred Fountain. The water of the fountain was used for body cleansing and symbolic psychic purification. Religious tests also take part to strengthen patient faith and soul, so can be ready to approach the Divine.
AESCULA′PIUS (Asklêpios), the god of the medical art. In the Homeric poems Aesculapius does not appear to be considered as a divinity, but merely as a human being, which is indicated by the adjective amumôn, which is never given to a god. No allusion is made to his descent, and he is merely mentioned as the iêtêr amumôn, and the father of Machaon and Podaleirius. (Il. ii. 731, iv. 194, xi. 518.) From the fact that Homer (Od. iv. 232) calls all those who practise the healing art descendants of Paeëon, and that Podaleirius and Machaon are called the sons of Aesculapius, it has been inferred, that Aesculapius and Paeëon are the same being, and consequently a divinity. But wherever Homer mentions the healing god, it is always Paeëon, and never Aesculapius; and as in the poet’s opinion all physicians were descended from Paeëon, he probably considered Aesculapius in the same light. This supposition is corroborated by the fact, that in later times Paeëon was identified with Apollo, and that Aesculapius is universally described as a descendant of Apollo. The two sons of Aesculapius in the Iliad, were the physicians in the Greek army, and are described as ruling over Tricca, Ithome, and Oechalia. (Il. ii. 729.) According to Eustathius (ad Hom. p. 330), Lapithes was a son of Apollo and Stilbe, and Aesculapius was a descendant of Lapithes. This tradition seems to be based on the same groundwork as the more common one, that Aesculapius was a son of Apollo and Coronis, the daughter of Phlegyas, who is a descendant of Lapithes. (Apollod. iii. 10. § 3; Pind. Pyth. iii. 14, with the Schol.)
The common story then goes on as follows. When Coronis was with child by Apollo, she became enamoured with Ischys, an Arcadian, and Apollo informed of this by a raven, which he had set to watch her, or, according to Pindar, by his own prophetic powers, sent his sister Artemis to kill Coronis. Artemis accordingly destroyed Coronis in her own house at Lacereia in Thessaly, on the shore of lake Baebia. (Comp. Hom. Hymn. 27. 3.) According to Ovid (Met. ii. 605, &c.) and Hyginus (Poet. Astr. ii. 40), it was Apollo himself who killed Coronis and Ischys. When the body of Coronis was to be burnt, Apollo, or, according to others (Paus. ii. 26. § 5), Hermes, saved the child (Aesculapius) from the flames, and carried it to Cheiron, who instructed the boy in the art of healing and in hunting. (Pind. Pyth. iii. 1, &c.; Apollod. iii. 10. § 3; Paus. l. c.) According to other traditions Aesculapius was born at Tricca in Thessaly (Strab. xiv. p. 647), and others again related that Coronis gave birth to him during an expedition of her father Phlegyas into Peloponnesus, in the territory of Epidaurus, and that she exposed him on mount Tittheion, which was before called Myrtion. Here he was fed by a goat and watched by a dog, until at last he was found by Aresthanas, a shepherd, who saw the boy surrounded by a lustre like that of lightning. (See a different account in Paus. viii. 25. § 6.)
From this dazzling splendour, or from his having been rescued from the flames, he was called by the Dorians aiglaêr. The truth of the tradition that Aesculapius was born in the territory of Epidaurus, and was not the son of Arsinoë, daughter of Leucippus and born in Messenia, was attested by an oracle which was consulted to decide the question. (Paus. ii. 26. § 6, iv. 3. § 2; Cic. De Nat. Deor. iii. 22, where three different Aesculapiuses are made out of the different local traditions about him.) After Aesculapius had grown up, reports spread over all countries, that he not only cured all the sick, but called the dead to life again. About the manner in which he acquired this latter power, there were two traditions in ancient times. According to the one (Apollod. l. c.), he had received from Athena the blood which had flowed from the veins of Gorgo, and the blood which had flowed from the veins of the right side of her body possessed the power of restoring the dead to life. According to the other tradition, Aesculapius on one occasion was shut up in the house of Glaucus, whom he was to cure, and while he was standing absorbed in thought, there came a serpent which twined round the staff, and which he killed. Another serpent then came carrying in its mouth a herb with which it recalled to life the one that had been killed, and Aesculapius henceforth made use of the same herb with the same effect upon men. (Hygin. Poet. Astr. ii. 14.)
Several persons, whom Aesculapius was believed to have restored to life, are mentioned by the Scholiast on Pindar (Pyth. iii. 96) and by Apollodorus. (l. c.) When he was exercising this art upon Glaucus, Zeus killed Aesculapius with a flash of lightning, as he feared lest men might gradually contrive to escape death altogether (Apollod. iii. 10. § 4), or, according to others, because Pluto had complained of Aesculapius diminishing the number of the dead too much. (Diod. iv. 71; comp. Schol. ad Pind. Pyth. iii. 102.) But, on the request of Apollo, Zeus placed Aesculapius among the stars. (Hygin. Poet. Astr. ii. 14.) Aesculapius is also said to have taken part in the expedition of the Argonauts and in the Calydonian hunt. He was married to Epione, and besides the two sons spoken of by Homer, we also find mention of the following children of his : Janiscus, Alexenor, Aratus, Hygieia, Aegle, Iaso, and Panaceia (Schol. ad Pind. Pyth. iii. 14; Paus. ii. 10. § 3, i. 34. § 2), most of whom are only personifications of the powers ascribed to their father.
These are the legends about one of the most interesting and important divinities of antiquity. Various hypotheses have been brought forward to explain the origin of his worship in Greece; and, while some consider Aesculapius to have been originally a real personage, whom tradition had connected with various marvellous stories, others have explained all the legends about him as mere personifications of certain ideas. The serpent, the perpetual symbol of Aesculapius, has given rise to the opinion, that the worship was derived from Egypt, and that Aesculapius was identical with the serpent Cnuph worshipped in Egypt, or with the Phoenician Esmun. (Euseb. Praep. Evang. i. 10; comp. Paus. vii. 23. § 6.) But it does not seem necessary to have recourse to foreign countries in order to explain the worship of this god.
His story is undoubtedly a combination of real events with the results of thoughts or ideas, which, as in so many instances in Greek mythology, are, like the former, considered as facts. The kernel, out of which the whole myth has grown, is perhaps the account we read in Homer; but gradually the sphere in which Aesculapius acted was so extended, that he became the representative or the personification of the healing powers of nature, which are naturally enough described as the son (the effects) of Helios,–Apollo, or the Sun.
Aesculapius was worshipped all over Greece, and many towns, as we have seen, claimed the honour of his birth. His temples were usually built in healthy places, on hills outside the town, and near wells which were believed to have healing powers. These temples were not only places of worship, but were frequented by great numbers of sick persons, and may therefore be compared to modern hospitals. (Plut. Quaest. Rom. p. 286, D.) The principal seat of his worship in Greece was Epidaurus, where he had a temple surrounded with an extensive grove, within which no one was allowed to die, and no woman to give birth to a child.
His sanctuary contained a magnificent statue of ivory and gold, the work of Thrasymedes, in which he was represented as a handsome and manly figure, resembling that of Zeus. (Paus. ii. 26 and 27.) He was seated on a throne, holding in one hand a staff, and with the other resting upon the head of a dragon (serpent), and by his side lay a dog. (Paus. ii. 27. § 2.) Serpents were everywhere connected with the worship of Aesculapius, probably because they were a symbol of prudence and renovation, and were believed to have the power of discovering herbs of wondrous powers, as is indicated in the story about Aesculapius and the serpents in the house of Glaucus. Serpents were further believed to be guardians of wells with salutary powers. For these reasons a peculiar kind of tame serpents, in which Epidaurus abounded, were not only kept in his temple (Paus. ii. 28. § 1), but the god himself frequently appeared in the form of a serpent. (Paus. iii. 23. § 4; Val. Max. i. 8. § 2; Liv. Epit. 11; compare the account of Alexander Pseudomantis in Lucian.) Besides the temple of Epidaurus, whence the worship of the god was transplanted to various other parts of the ancient world, we may mention those of Tricca (Strab. ix. p. 437), Celaenae (xiii. p. 603), between Dyme and Patrae (viii. p. 386), near Cyllene (viii. p. 337), in the island of Cos (xiii. p. 657; Paus. iii. 23. § 4), at Gerenia (Strab. viii. p. 360), near Caus in Arcadia (Steph. Byz. s. v.), at Sicyon (Paus. ii. 10. § 2), at Athens (i. 21. § 7), near Patrae (vii. 21. § 6), at Titane in the territory of Sicyon (vii. 23. § 6), at Thelpusa (viii. 25. § 3), in Messene (iv. 31. § 8), at Phlius (ii. 13. § 3), Argos (ii. 23. § 4), Aegium (ii. 23. § 5), Pellene (vii. 27. § 5), Asopus (iii. 22. § 7), Pergamum (iii. 26. § 7), Lebene in Crete, Smyrna, Balagrae (ii. 26. § 7), Ambracia (Liv. xxxviii. 5), at Rome and other places.
At Rome the worship of Aesculapius was introduced from Epidaurus at the command of the Delphic oracle or of the Sibylline books, in B. C. 293, for the purpose of averting a pestilence. Respecting the miraculous manner in which this was effected see Valerius Maximus (i. 8. § 2), and Ovid. Met. xv. 620, &c.; comp. Niebuhr, Hist. of Rome, iii. p. 408, &c.; Liv. x. 47, xxix. 11; Suet. Claud. 25.)
The sick, who visited the temples of Aesculapius, had usually to spend one or more nights in his sanctuary (katheudein, ineubare, Paus. ii. 27 § 2), during which they observed certain rules prescribed by the priests. The god then usually revealed the remedies for the disease in a dream. (Aristoph. Plut. 662, &c.; Cic. De Div. ii. 59 ; Philostr. Vita Apollon. i. 7; Jambl. De Myst. iii. 2.) It was in allusion to this incubatio that many temples of Aesculapius contained statues representing Sleep and Dream. (Paus. ii. 10. § 2.)
Those whom the god cured of their disease offered a sacrifice to him, generally a cock (Plat. Phacd. p. 118) or a goat (Paus. x. 32. § 8; Serv. ad Virg. Georg. ii. 380), and hung up in his temple a tablet recording the name of the sick, the disease, and the manner in which the cure had been effected. The temples of Epidaurus, Tricca, and Cos, were full of such votive tablets, and several of them are still extant. (Paus. ii. 27. § 3; Strab. viii. p. 374; comp. Dict. of Ant. p. 673.) Respecting the festivals celebrated in honour of Aesculapius see Dict. of Ant. p. 103. &c. The various surnames given to the god partly describe him as the healing or saving god, and are partly derived from the places in which he was worshipped. Some of his statues are described by Pausanias. (ii. 10. § 3, x. 32. § 8.) Besides the attributes mentioned in the description of his statue at Epidaurus, he is sometimes represented holding in one hand a phial, and in the other a stalf; sometimes also a boy is represented standing by his side, who is the genius of recovery, and is called Telesphorus, Euamerion, or Acesius. (Paus. ii. 11. § 7.) We still possess a considerable number of marble statues and busts of Aesculapius, as well as many representations on coins and gems. There were in antiquity two works which went under the name of Aesculapius, which, however, were no more genuine than the works ascribed to Orpheus. (Fabricius, Bibl. Graec. i. p. 55, &c.)
The descendants of Aesculapius were called by the patronymic name Asclepiadae. (Asklêpiadai.) Those writers, who consider Aesculapius as a real personage, must regard the Asclepiadae as his real descendants, to whom he transmitted his medical knowledge, and whose principal seats were Cos and Cnidus. (Plat. de Re Publ. iii. p. 405, &c.) But the Asclepiadae were also regarded as an order or caste of priests, and for a long period the practice of medicine was intimately connected with religion. The knowledge of medicine was regarded as a sacred secret, which was transmitted from father to son in the families of the Asclepiadae, and we still possess the oath which every one was obliged to take when he was put in possession of the medical secrets. (Galen, Anat. ii. p. 128 Aristid. Orat. i. p. 80.)