A feminização do homem hétero em eXistenZ, de David Cronenberg / The feminization of the straight man in eXistenZ, by David Cronenberg / La feminización del hombre hetero en eXistenZ, de David Cronenberg

Este artigo propõe uma revisitação analítica ao filme eXistenZ (1999), de David Cronenberg, focalizando um de seus temas centrais, mas pouco explorado por sua fortuna crítica: a feminização do homem no espaço das práticas eróticas heterossexuais. O tema se articula no filme, em nosso entendimento, por meio de suas figurações alegóricas da erotização anal do homem e dos erotismos tântrico e taoista. Nossa abordagem exploratória tem o duplo caráter metodológico de interpretação fílmica e escuta psicanalítica, construindo-se nas interfaces entre os campos da psicanálise e dos estudos de cinema. Ela se ampara também em conceitual dos campos dos estudos dos homens e das masculinidades, feministas e queer, e, para fins de descrição do objeto, em subsídios buscados nos emergentes estudos acadêmicos tântricos e taoístas. Em psicanálise, mobilizamos conceitual antifalocêntrico de formulação recente por autores como Jacques André, Gerald I. Fogel, Silvia Bleichmar e Monique Schneider.

This article proposes an analytical revisitation of the film eXistenZ (1999), by David Cronenberg, focusing on one of its central themes, but little explored by its critical fortune: male feminization in the arena of heterosexual erotic practices. The theme is articulated in the film, in our understanding, through its (1) allegorical figuration of man's anal eroticization and of the tantric and daoist eroticisms. Our exploratory approach has the double methodological character of film interpretation and psychoanalytic listening, built at the interfaces between the fields of psychoanalysis and film studies. It is also supported by concepts from the academic fields of men's and masculinities, feminist and queer studies, and, for the purpose of describing the object, from subsidies sought in the emerging Tantric and Daoist academic studies. In psychoanalysis, we mobilize recent antiphallocentric formulations by scholars such as Jacques André, Gerald I. Fogel, Silvia Bleichmar and Monique Schneider.

Este artículo propone una revisión analítica de la película eXistenZ (1999), de David Cronenberg, centrándose en uno de sus temas centrales, pero poco explorado por su fortuna crítica: la feminización del hombre en el espacio de las prácticas eróticas heterosexuales. El tema articulase en la película, a nuestro entender, por medio de sus figuraciones alegóricas de la erotización anal del hombre y de los erotismos tántrico y taoísta. Nuestro enfoque exploratorio tiene el doble carácter metodológico de interpretación fílmica y escucha psicoanalítica, en las interfaces entre los campos del psicoanálisis y los estudios cinematográficos. También se apoya en conceptos de los campos de los estudios masculinos y de masculinidades, feministas y queer; y, con el propósito de describir del objeto, de los subsidios buscados en los estudios académicos tántricos y taoístas emergentes. En psicoanálisis, movilizamos formulaciones antifalocéntricas recientes de autores como Jacques André, Gerald I. Fogel, Silvia Bleichmar y Monique Schneider.

Panchmakaar for Aushadhi in Mantrachikitsa - A Review

Ayurveda considers only 3 Aushadhi Daivavyapashray (taking refuge of your Aatma (soul)), Yukti Vyapashraya (how one can immediately bring relief to patient Yukti (idea)), Sattvavajay (purity of thoughts). Daivavyapashraya Chikitsa includes all Mantra Chikitsa in Ayurveda for healing Doshas caused due to past life Karmas. Our Aatma is Drishta of all our Karmas in a lifespan. Aatma is connected with Parmatma. Invocation of Parmatma is done through Mantras. Mantra is a broader term with its application under Vedic Texts, Tantrik Texts, Tarka Shastra, Yagya & Tapa. Mantra as a concept is often misunderstood that it only connected with Tantra. Tantra is not appreciated because of Panch Makaar. This review will highlight the Correct Panchmakaar and why so it was consumed as Aushadhi. Since Mantra is invocation of divine under different approach systems. The Rishis who were called Mantra Drishta highlights the importance of concept creation over language. This review will help in establishing the importance of Panchmakaar as Aushadhi for Mantra Chikitsa under Ayurveda for treatment of diseases/disorders. Removing confusion and pursue healthy spiritual journey is the purpose of this research paper. This controversial subject of Panchmakar was the major reason for avoiding spiritualist/ Tantriks (those seeking path of spirituality). These misinterpretations created Bhram though it was supposed to connect with Brahma. Panch Makaar's were widely misunderstood and misinterpreted by all.

A Comprehensive Study Of Uttar-tantra In Sushruta Samhita

Sushrut Samhita Uttartantra is dealt with many important topics. Main surgical part is described in detail in Sushrut Samhita 1st part. Remaining all like Ophthalmology, ENT, gynaecology and Obstetrics, Paediatrics, Agadtantra, Tantrayukti, etc, are illustrated in detail in Uttar-Tantra. The thoughts of Sushruta of those days are observing true even today. The surgery regarding Cataract, he described, is followed by today’s Ophthalmic surgeon as he illustrated in Uttartantra 4000 years back. Also Sushruta described about how the life should be ideally live in the form of Dincharya, Ratricharya, Rutucharya, etc, and specific time of consuming of medicine for instant cure of diseases, are the unique and unparallel specialty of Uttartantra of Sushruta Samhita. Perfect time of taking food and water, quantity of taking food and water are also dealt with this topic very smoothly. Concept of Agni and applicability of seasonal regimen in the non-monsoon countries is another precious point of pride of Uttar-Tanra of Sushruta Samhita. Tantrayukti- is as a key to open the secrecy of meaning of the Sushruta Samhita. Tantrayukti makes easy to understand or digest the exact meaning of the Sushruta Samhita.

Mente e Awareness nos Tantras Indianos: fundamentos da Meditação, do Hatha Yoga e do Ayurveda / Mind and Awareness in Indian Tantras: foundations for Meditation, Hatha Yoga and Ayurveda

Apesar da crítica à concepção cartesiana do ser humano, faltam modelos teórico-conceituais que superaram suas limitações, a despeito do destaque dado à integralidade no Brasil. A base filosófica que fundamenta as abordagens dominantes é implícita, até nos modelos orientais importados como nas medicinas tradicionais e Práticas Integrativas Complementares (PICs) que, a partir de 2006, são promovidas no SUS pela Política Nacional das Práticas Integrativas Complementares e portarias. Descontextualizadas, as adaptações e criações de novas modalidades de PICs orientais se desfiguram a partir de interesses comerciais e desconhecimento de seu histórico. A integralidade é perdida, pois a PIC é fragmentada e isolada no modelo biomédico mecanicista e biologicista. Este artigo objetiva apresentar as premissas filosóficas indianas dos tantras em seu contexto histórico, como fundamento para o Ayurveda, e as práticas contemplativas que visam o desenvolvimento espiritual. Sua breve contextualização baseia-se nas análises acadêmicas de textos históricos em sânscrito, como também de autores e mestres de tradições espirituais asiáticos e ocidentais. Os conceitos de mente, corpo, awareness e energia integram esta abordagem não dual, onde predomina a imanência. Revelam uma compreensão da natureza humana integrada com o universo de modo complexo e dinâmico, desenvolvida e pesquisada ao longo de milhares de anos.(AU)

Abstract Despite the widespread critique of the hegemonic Cartesian view of human nature, no alternatives adequately surpass its limitations in the field of health. The philosophical base which informs these western dominant approaches is implicit, even when eastern health practices are imported. These have been acknowledged and promoted in the public healthcare system in Brazil since the 2006 health policy and later government decrees. Adaptations and western creations based on eastern practices are severed from their original tenets, fueled by commercialism and ignorance of its history. In the process, its integrative approach is lost, as the complementary health practice is used in psychology or in the mechanical and biologizing biomedical model. This article thus presents the philosophical Indian tenets of the Tantras in their historical context, as a foundation for Ayurveda and the contemplative practices aimed at spiritual development. Its brief and necessarily incomplete contextualization is based on academic analysis of historical sanskrit texts by scholars, Indian, American and Tibetan authors and teachers of lineage traditions. The concepts of mind, body, awareness and energy compose this nondual approach to human nature integrated with the universe in a complex and dynamic way, developed and researched throughout thousands of years.(AU)

The review about seed oils used in the treatment of traditional medicine / Монголын эм зүй, эм судлал

Background@#The basics of the development of the Traditional Medicine (TM) in the XXI century are to study medical books created by physicians of the early period; and need to scientific - based understanding the concepts in those scripts.@*Goals@#To investigate the physical properties and the composition of saturated and unsaturated fatty acids (FA) sesame oil which used the symptoms of the wind humor root diseases (the symbolic terminology in TM) comparing with some vegetable oils or seed oils.@*Materials and methods@#We are used “The Instruction Tantra” of “The Quintessence Tantras”, “The Golden Decoration” (གསེར་རྒྱན།) of Darma maaramba Luvsanchoidog which is the explanation scripts of “The Instruction Tantra”. The research was conducted through the method of original manuscript analysis, the comparison method, induction and deduction method.@*Results@#The sesame oil has the saturated FA (14.2%) and unsaturated FA (81.4%) and which approximately amount with the olive oil (13.8%; 83.5%), sunflower oil (9.7%; 87.4%), corn oil (12.9%; 82.3%), soybean oil (15.6%; 80.5%).@*Conclusions@#Sesame oil has saturated (14.2%) and unsaturated fatty acids (81.4%); and has been used for the treatment of wind humor such as light, mobile, non-oily, cool nature – external characteristics of body in Ancient Indian Ayurvedic Medicine. We can be substitute olive oil, sunflower oil, corn oil, soybean oil which have rich of the amount of unsaturated FA (especially high level of mono and poly unsaturated FA) instead of the sesame oil in the treatment.