healing

Using Humidity Awareness to Create a Healthy Office during Cold, Flu and COVID-19 season

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This blog post is written by Marybetts Sinclair, LMT, author of Hydrotherapy for Bodyworkers

The seasonal cycle of respiratory viral diseases has been recognized for thousands of years, as annual epidemics of the common cold and influenza disease hit the human population like clockwork in the winter season. Studies have long shown the effect of temperature and humidity on viruses’ survival and transmission to others.” -Immunologist J. Moriyama

“When someone with COVID-19 coughs inside a room with dry air, virus particles stay in the air and remain on surfaces longer, and go deeper into the body, which increases the risk of contracting a virus and the severity of the infection.” –Engineer David Baird

The viruses that cause colds, flu and COVID-19 will thrive this winter partly because cooler temperatures cause us to be indoors more. As we crank up the heat to warm our offices and homes, the indoor air dries out, affecting your entire respiratory system.  The upper part of your respiratory system, including your throat and nose, is lined with moist membranes that capture dirt, dust, viruses and bacteria before they reach your lungs. Proper humidity levels help these membranes do their job. But if your home or office air is very dry, moisture is drawn from these membranes as well as many other parts of the body, and even the fluid that hydrates your bronchial tubes can quickly evaporate, making it easier for harmful particles to get into the sensitive areas of your lungs. Cilia do not work as well in dry conditions either, making it more difficult for them to pass virus and debris out of the lungs.

Signs you are breathing too much dry air include a scratchy sore throat that lasts for days, cracked lips, fingertips or heels, bloody noses, itching or flaking skin, chapped lips, even a feeling of tightness around joints. If you or one of your clients is contagious with a flu, cold, or COVID, even before that person even knows they are sick, dry air may help transmit it to the other person.

How to keep the room air at a healthy humidity.

Since too-dry air encourages infection and further illness and slows patient recovery, humidity is carefully controlled in hospitals. Humidity is typically monitored in schools as well, since too-dry air has long been identified as one of the leading causes of student and teacher illnesses.  Many hospitals and schools use steam-based systems with central boilers that can boil water like using a giant tea kettle and circulate this water into ventilation systems. Akiko Iwaski, PHD, an immunobiologist who researches how humidity is related to the spread of infections, recommends inhaling very moist air in the winter, using long hot showers or baths, steam baths or local steam inhalations. (Iwasaki, 2019).  Tell your clients about the benefits of healthy levels of humidity as well.

Here are some simple strategies when you are in in your therapy room or office this winter:

STEP ONE: 

Keep track of the moisture in the air with an inexpensive device called a hygrometer. You can buy one at your local hardware store or online. Keep it in your treatment room where you can see it easily. The air in your therapy office, as well as in your home, should sit somewhere between 40 and 50 % humidity. If it’s measuring below 30 percent, you may need to invest in a humidifier. (100% relative humidity means that the air is totally saturated with water vapor, not a good state of affairs)

 STEP TWO: 

Introduce moisture if the air is too dry.

1. Use hydrotherapy treatments in your sessions. Clients love them, especially when it is cold outside! A hot moist pack over a tight lower back to ease tight muscles, warm footbaths to warm the client’s entire body on a cold day, warm towels draped over an aching body part, a body scrub with warm water and an exfoliant, all moisten the air and treat your clients. If you are lucky enough to have hot tubs, warm baths or hot showers, so much the better.

2. Keep houseplants in your waiting room or office and spray them with water from a fine-mist spray bottle. They will like it and release water into the air.

3. Buy a small fountain for your waiting room or treatment room. Many clients find the sound of running water soothing.

4. Buy and use a humidifier. Some buildings have whole-house humidifiers that are mounted on furnaces, while portable ones with water tanks come in various sizes.

5. Tell your clients about the benefits of healthy levels of humidity.

How Theory Becomes Practice

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By Dolma Johanison, D.Ac., L.Ac.

The Eight Extraordinary Vessels theory has been in existence for thousands of years, and many practitioners of Eastern medicine find themselves intrigued by these “mysterious vessels.” Over the years, many practitioners have indicated it is too dangerous to deeply explore the eight extraordinary vessels, while others believe quite differently. Li Shi Zhen of the 16th century had the viewpoint that not employing the eight extraordinary vessel theory with patients is a disservice to them. Following this guidance, I was profoundly inspired to deepen my study of these vessels and the works of Li Shi Zhen. During the course of my study and employment of the theory in my clinical practice, I discovered there is limited information on how best to proceed as a beginner practitioner regarding the eight extraordinary vessels. This discovery motivated me to write a book for the practitioner interested in knowing more about the eight extraordinary vessels and putting that knowledge into practice for the benefit of their patients.

“Early practitioners and philosophers were not afraid to use these vessels. Li encouraged all of his students as herbalists and acupuncturists to honor and practice the highest level of medicine by incorporating these vessels into their treatments.  In this way, he believed practitioners could serve the highest purpose.” (pg.13)

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Sandra Robertson on What does “Processed food” really mean?

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Sandra Robertson is a Practitioner of Chinese Medicine in Victoria, B.C., Canada. She is the author of Treating Children with Chinese Dietary Therapy. You can find more information at Nourishlifemedicine.com.

Food awareness

I recently spoke on a podcast and the subject of “processed food” came up frequently during the interview. After we had concluded I realized that I could have elaborated on the different levels and methods that are utilized in the processing of food. Not all processed food is unhealthy and in our often-busy lives, it’s helpful to make a distinction so we can choose efficiently and wisely for our health. Nowadays our grocery store aisles contain food products that have been hugely altered from their original states in ways that would have been unimaginable 100 years ago. Many staples such as bread, yoghurt, cereal, and baked goods have gone from being just simple processed food items to becoming ultra-processed food (UPF). Awareness and education of what we think we are eating and what we are actually eating is crucial not only to our own health but for the health of our children and grandchildren born into this world of quick, easy and addictive food products.

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Lana Skrypnyk: Creating a Safe Space for the LGBTQ+Community

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As I write this, hate crimes against the LGBTQ+ community are at their highest. A poll indicates that two-thirds of people identifying as LGBTQ+ are afraid for their safety when holding hands or displaying affection for their partners in public. 59% of all of those identifying as LGBTQ+ and 81% of those who are transgender report being called a slur in reference to their sexual and/or gender identity in the past year.

As I write this, I myself stand at a cross-roads of intersectionality. As a naturalized citizen immigrant, queer-identifying individual with several invisible disabilities, I have been afraid and anxious since 2016. I am also someone who suffers from mental health issues, including complex PTSD, and someone occupying a larger body than society deems “acceptable”. I have not always had the means to access healing spaces – such as the one that yoga can provide – for a variety of reasons, with cost and lack of representation by people looking like me at the top of the list. Unfortunately, with the Westernization of yoga and its cooptation by the fitness industry, high-end studio fees, expensive athletic clothing and equipment, and traditionally attractive, young, flexible white women on Instagram have become the norm associated with yoga. By sheer luck, I was able to get a Groupon deal to a local yoga studio that provided both diversity and a space where I felt safe enough to explore. I fell in love with yoga and decided I wanted to become a teacher in that very first class. For the first time in weeks, if not in my entire life, I was able to get out of my head for an hour, drop the persona so many of us who identify as LGBTQ+ or are “other” in some way have to keep up during the day, and just be. I wanted to provide the same experience to others like me. Continue reading →

Saints, Sages and Ordinary People and Their Encounters with Aromatic Plants

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An Invitation to Read: SEVEN SCENTS: Healing and the Aromatic Imagination by Dorothy Abram

     SEVEN SCENTS: Healing and the Aromatic Imagination is an invitation to enter the lives of individuals who have been transformed through their interaction with sacred fragrant plants.  I examine the historical lives of saints, sages, and ordinary people whose encounter with aromatic plants provided the means and method to heal the crisis of a divided mind.  Just as smell retrieves memories from the distant past, the power of the aromatic imagination constructs reality in the present.

The book begins by studying the origins of the repression of scent as an authentic source of knowing in Western society.  The consequences of that rejection for identity are tremendous: we live with this loss.  Echoing Western philosophy from Plato onwards, Freud claimed that, in fact, the evolutionary repression of the sense of smell was a necessary act that initiated our humanness.  Freud explained that by renouncing a four-footed stance in favor of a two-footed posture (that prioritized vision as the dominant sense for survival), humans repressed the sense of smell.

This profound absence continues to leave its trace in our lives today.  Yet, the sense of smell cannot be rejected in our pursuit of human wholeness. Questioning the emotional costs of such an act for contemporary society, this book proposes that reclaiming an aromatic imagination has the potential to heal this fundamental division in the senses.  Paying particular attention to the socio-economic setting that promotes such divisions within, this book seeks to locate and to elucidate the necessary attributes of an aromatic imagination.  Fragrant plants appear in cultural and historical settings worldwide and at various historical moments whereby we may pay witness to the power of reclaiming scent for contemporary consciousness.

Beyond theory, we must consider the lives and cultures that demonstrate the power of the aromatic imagination for what they may teach us.  In this way, we witness its power to unify and heal.  I examine seven fragrant plants and the people whose lives were transformed through their engagement with these fragrant sources.  These seven plants include:

  • Sandalwood (Santalum album)
  • Lotus (Nymphaea caerulea)
  • Neem (Azadirahcta indica)
  • Terebinth (Pistacia terebinthus)
  • Tulsi (Ocimum sanctum)
  • Spikenard (Nardostachys jatamansi)
  • Jasmine (Jasminum officinale)

The chapter on sandalwood tells the story of a female sage in 19th century India who healed a problematic case of madness through her use of fragrant sandalwood.  We would not have known about this powerful aromatic healer had she not entered the life of the mad priest of Kali, Ramakrishna.  Her healing method reminds us that, in addition to the physical upset, illness is a story—a narrative—that is constructed to make sense of experience.  It is the aromatic imagination at work.  The narrative that this female sage offered Ramakrishna enabled him to reform his identity from mad priest to divinely inspired saint.  Because they lived in a culture that honored spiritual insight and religious experience, they were named great teachers and creative geniuses.

The chapter on lotus (blue water lily) examines a traditional biblical narrative from the perspective of shamanism.  This is an unusual framework with which to analyze the book of Job.  The focus on the lotus opens new approaches to understanding that are not available without taking the plant and its meaning in the narrative into account.  In fact, it enables the reader to recognize Job as a shaman; that is, as a healer of humankind who gains his expertise through his successful underworld journey and the power of magical plants.  Analysis of this scented water plant reveals the emotional significance of Job’s journey.

The study of the pungently scented neem tree offers a fascinating inquiry into ambivalent states of mind brought together through interaction, inhalation, and ingestion of the leaves of this sacred tree.  It offers powerful lessons in healing through states of mind that must accompany the botanical cures for true healing today.  Highlighting the smallpox epidemic in India and the goddess called Sitala Mata who was believed to be in charge, neem demonstrates the power of faith to bring about healing.   The aromatic imagination heals the divided mind.

The passage of Abraham’s recuperation under the fragrant terebinth tree in the biblical book of Genesis sets the stage for a new look at the ancient tale and often studied story of the near sacrifice of Abraham’s son Isaac by the command of his God.  That is how we are often told this story: that the sacrifice was a God-given command to test Abraham’s faith.  However, by looking at the cultural context in which the act was nearly accomplished and by examining the Hebrew words used, the reader comes to a very different understanding that makes sense of this cruel request.  This evidence also demonstrates the quality of consciousness that Abraham achieved under the terebinth tree resulted in a compassionate ending to the episode.

Similarly, the chapter on fragrant tulsi narrates the specific qualities of plant, mind, and action that are required to bring about an altered state that expands consciousness.   Examining a maiden rite still held in India today, this chapter reveals the use of scents to describe emotional states of expression and achievement of unified consciousness.

Spikenard is well-known from the New Testament as the fragrant oil that Mary of Bethany used to “anoint” Jesus’ feet in the gospel of John.  By examining the original Greek text, we discover that Mary’s actions were directed toward Jesus, the man, in a profound and intimate gesture of relaxation and aromatic healing.

The chapter on jasmine examines this fragrant flower for use in healing epilepsy in the 19th century and in aromatherapy today.  In both situations and at both times, the scent of jasmine facilitated the physical control of symptoms and management of the disease.

In addition to their fragrant scents, all of these plants have psychoactive potencies that were employed in the healing practices described in this book.  But, it is the story that accompanies the botanical treatment by which healing is truly secured.  That story is different in each context where it appears.  However, in all the cultures and contexts that I examine in SEVEN SCENTS, the story pays witness to the achievement of a spiritual level of awareness.  That achievement is brought about through inhaling the scents of these sacred plants in a narrative cultural context.    Whereas the individuals in these chapters require healing from a conflict and crisis of consciousness—the divided mind—aromatic healing demonstrates a unification that is witnessed across cultures and historical eras.  This is the aromatic imagination.

Clearly, such diverse origins necessitate the location of a common underlying crisis; something that traces back to the origin of our shared humanity. I propose that the repressed sense of smell may finally have achieved its reappearance and vindication in the aromatic imagination.

We are healed with scent.

Feeling the Way: What Does it Mean to Heal Someone?

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long-feelingtheway-c2wIn this blog by Rob Long, author of Feeling the Way, Long examines what healing means and how it applies to our lives. 

 

In my new book ‘Feeling The Way’ I make the bold claim that everybody possesses what is commonly called ‘healing hands’. That means you! What appears in the book is a stripped-back, extremely practical how-to guide, based on insights from over twenty years of my own trial and error in the clinic. I have called what I do ‘Qi Sensitivity Healing’, or QHS for short, and whilst much of it is innovative, it also owes a huge debt to ancient Chinese practices, especially those of the Daoists, those progenitors of Acupuncture, herbal medicine and many other instantly recognizable modalities .

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Use it or lose it! A bodyworker’s guide to self-rehabilitation after injury – by Noah Karrasch

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Picture of Noah KarraschMany years ago when I first met Susan Findlay, owner/director at NLSSM school of massage in London, she told me she would like me to offer a course on knees.  I responded that I didn’t feel I did good work with knees, but focused on getting better hips and ankles; then knees seemed to get better on their own.  Her response:  “If you’re not comfortable with knees, that’s the course you need to teach!”  At the time I wasn’t pleased with her response but I’ve come to see the value in it since.

I’ve recently given myself an opportunity to test my theories about bodywork much more strongly than I might have liked.  A few days ago I severely injured my right knee… working for several hours on a friend’s cold concrete floor, with lots of kneeling and twisting.  After several hours with just the right twist, I heard a loud ‘pop’ and felt that my knee was very unhappy.  As far as I could self-diagnose, it seemed I’d either damaged my lateral collateral ligament or torn the lateral aspect of the meniscus.  Either way I couldn’t put weight into the knee, couldn’t bend or flex, and couldn’t get comfortable for quite some time.

Anyway, what an amazing opportunity to self-rehabilitate!  And I’m pleased to say it’s working:  48 hours after the initial shock, I was back to about 75% function in that knee, and continuing to feel stronger by the hour.  I think the ‘formula’ that’s working for me gives us all something to think about.  While I can now negotiate lifting myself up a step through that leg and knee, I can’t yet sink through the knee without a great deal of pain, and I don’t see the value of too much pain.

So what’s working?  Why am I getting better, without MRI’s and surgery?  Can we all get better with a bit of self care?  I think we can, but we’ve got to do a bit of work instead of expecting the work to happen to us.

1. I’ve not pushed myself too fast or too far… there’s very little twisting involved, and precious little bending and flexing yet.  On day three there’s finally a bit of flexing and extending the foot on a stair step.  Only gradually should we trust ourselves to give a bit of flexion while still doing most of the lifting work through your arms, if your toes, knees or hips are complaining.  You’ll have a pretty good sense of what’s too much and what’s just right in terms of the paces to put yourself through.  The big toe pushups from my book Meet Your Body remain the single most important piece of work I can recommend to rehabilitate one’s entire deep line, but especially the knee.

Karrasch_Meet-Your-Body_978-1-84819-016-0_colourjpg-web

Meet Your Body by Noah Karrasch – featuring the big toe push up and other exercises for releasing trauma in the body

2. I’m always interested in breathing, or at least in staying relaxed while I work to rehabilitate, and I invite you to look at the same.  Current Heart Rate Variability studies suggest that a great deal of basic health is predicated on remembering to breathe in and out, regularly, approximately 6 times per minute.  This causes a greater HRV which facilitates heart function, strengthens the immune system and reduces inflammation among other wonderful features. When we push too far and too fast, we stop breathing.  It’s that simple.

3. I tend to want to look for longer lines of transmission in my body.  We’ll rehab ourselves faster if we’re as interested in what’s happening in that big toe on that same side foot, and how it relates to what’s going on in our low back, as we are in what the knee itself has to say.  While stretching the big toe hinge by holding onto a table and lifting into the toes, can you also keep your low back back, while stretching your head to the opposite side and looking behind you?  Can you see the value of trying to find lines of holding and getting breath through them to help find that most important holding spot and release and resolve it?

4. Finally, I do subscribe to the ‘use it or lose it’ school of thought.  I’ve seen too many frozen shoulders or creaky knees where patrons told me that it hurt if they moved, so they’d simply quit moving.  Well, how does one expect to get better if one hides from the challenge?  While I can understand the thought process, I can’t condone it.  We must move through pain and fear to get to the other side!  For too many of us too much of what we call debilitating pain is simply fear-based lack of movement into and through a problem spot.  Consider that movement can be seen as oiling rusted hinges throughout the body; they won’t start moving freely right away!  It will take a bit of time and energy to make them work smoothly again.

And so far, this experience of rehabbing a very scary knee injury is bearing me out on these thoughts.  I believe my experience could be duplicated by most of us…those who are serious about getting better, first need to decide to get themselves better.  It seems we’ve become a generation of people who expect others to fix us and take responsibility for us.  A surgery might be easier, but more likely a 4—6 week recovery from a surgery just isn’t as efficient as a 2—3 week recovery from the work one does for oneself… can more of us begin to think this way?  Can we use the simple principle “Use it or lose it” more of the time?  Can we decide to first assess what’s going on in our body, second, remember to keep breath flowing through it, third, slowly ask the body to come back to balance, and last, to keep on keeping on without overdoing?  Such, I think, defines the ability to heal self.

So, the good news:  another learning experience, another healing, another opportunity for me, and possibly you, to practice what I preach.  While I wish we didn’t find ourselves in these situations, I truly believe we can still find our way out of them.  By slowly returning to a regular climbing of stairs, full range of movement through the knee hinge, and general attentiveness to the way we ask our bodies to work, we can heal.  I believe all of us could be inspired to slowly but with purpose, move into and through the pain and fear, and return to function and joy.

Noah Karrasch is a certified Rolfer and licensed massage therapist, and holds a teaching degree from the University of Missouri, Columbia. He teaches core bodywork skills throughout the midwest and also works with the Wren Clinic in East London. Noah has written two books on bodywork: Meet Your Body and Freeing Emotions and Energy Through Myofascial Release.