Carlo Dorofatti - Prana Healing

8/13/2019 Carlo Dorofatti - Prana Healing

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Table of Contents

PREFACE..............................................................................................................................3

1. WHAT IS ILLNESS?............................................................................................................6

2. THE POWER OF THOUGHT.............................................................................................12

3. HEALERS........................................................................................................................15

4. PRANATHERAPY............................................................................................................19

5. SCHOOL FOR SPIRITUAL HEALERS................................................................................25

6. THE LAST PARTICULAR...................................................................................................26

GLOSSARY........................................................................................................................27

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PREFACE

Pranatherapy is a technique that channelsvital energy, and adapts it to the person

in order to activate a therapeutic healing and re-establish the natural equilibriumwherever needed. This technique, although accelerating most other therapycycles, is not specifically aimed at healing existing conditions but rather as apreventative psychophysical safeguarding. The Prana-healer is able to channeland direct prana vital energy to restore the harmonic metabolism of the body andto give well-being and self confidence.

A healthy person is able to live each moment of his or her life with confidence:

inside the family, as well as in a working environment and in social relationships.

Pranatherapy accelerates the effects of the cure and it is indispensable to re-establish the lost equilibrium by targeting the point of origin, or the imbalance mayotherwise re-emerge with different symptoms.

Pranatherapy is complementary to conventional medical intervention and canaccelerate the healing process. It intervenes at the source rather than simplyaddressing symptoms of an illness and assists to re-establish good health.

The prana-healer cures the person, not the illness.

The first step of the prana1is to re-establish the energetic balance and to c lear theorganism. Many diseases certainly have a nervous origin, they are psychosomaticand therefore the prana works first of all on the nervous system.

It is important to keep in mind that, just like all natural and traditional medicines,the main purpose of the pranatherapy is PREVENTION.

Everyone needs pranatherapy, especially to remain healthy!

Therefore it is useful to:

Keep yourself healthy; Favour a general sta tu s of well-being; Strengthen your vital, intellectual and physical faculties.

Pranatherapy has been shown to be particularly effective in healing allergies,inflammations, intestine disorders, headaches, neuralgia, arthritis, eczema,

constipation, anxiety or depression, insomnia and hypertension.

1 In general, Pranais a natural manifestation of the vital energy. There is also a more essential and superior

quality of prana which can be used in a context of spiritual education. This kind of matrix-prana(ca lled base -p rana) is extremely refined and exists in a homogenous state, without colour, form and specialisation.

Therefore, it has no limitations and works like an intelligent force.

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will acquire for those that want it will be of enormous help, to face life, sicknessand death.

In fact, understanding what is sickness and the pain that is associated with thesickness, help us to understand with a certain level of clarity and depth the reason

why traditional natural medicines,2and especially Pranatherapy, constitute a trulyvalid and definitive help to cure, alleviate, and finally heal the sickness that afflictsus.

2There are many types of medicine called natural or traditional and the operators also often call them

different or alternative. Many medicines have an ancient origin, while others are modern, for example,homeopathy. Some healers use a simple procedure and practice by instinct; on the contrary others prefertechnological instruments and structures. All natural medicines are, above all, preventive and contrary to theautomatic use of medicines as well as to resort hurriedly to surgery. This is not a matter of rigidity, but it is a

philosophical assumption: in the natural medicine the individual must be the protagonist of the healingprocess. Thus the term natural refers to a way of behaving and thinking and not to the method which isused.

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1. What is illness?

Illness originates from a lack of balance caused by different factors concerningthe sick person as a whole; in the long run this can endanger the health. Thereforethe unbalance affects the psychic and nervous sphere, and at last the physicalone. At this point pranatherapy is best when it is combined with conventionalmedical advice, as the energetic disorder is by then present on a physical andpathological plain.

A serious healer will never have the intention to replace a doctor (neither to makea diagnosis), as the fields of intervention are different.

Usually one identifies illness from a discomfort or when one doesnt feel well, but alimited and distorted awareness of ourselves and of our own body is already anillness. The mind and the thought can deeply influence our body, and vice versa:thoughts of joy and sadness can have a positive and negative action on the bodyand on the mind. Restlessness, fears, hidden tensions, and all the moods, thatsophisticated instruments of conventional medicine cannot see, can be perceivedby our own sensitivity. They are the expression of the health and of the illness of ourspirit. It is important to understand that our body and/or our mind are part of thesame reality. Therefore the disease must be seen as a sign of unbalance, as a lackof harmony inside ourselves.

From an esoteric point of view the body is a simple - but very important -instrument at the service of the soul. Sickness is hence a precise signal of ourspiritual state.

During this period of time - made of materialism, consumption and pollution therehas been a multiplication of external agents that put to the test our body and thepsychophysical balance in its relationship with the environment. This makes usmore exposed to sickness, and to the necessity to intervene in a timely way,independently of our interior state. Nevertheless, being more or less vulnerable,even under these conditions can be a synchronic signal3, awakened by our own

spiritual relationship with ourselves and with the existence.

3Synchronicity is a term that was used by the Swiss psychologist Carl G. J ung to describe the alignment of

universal forces with one's own life experience. J ung believed that some (if not all) coincidences were notmere chance, but instead a literal "coinciding", or alignment of forces in the universe to create an event orcircumstance. The process of becoming intuitively aware and acting in harmony with these forces is what

J ung labelled "individuation." J ung said that an individuated person would actually shape events around themthrough the communication of their consciousness with the collective unconscious. J ung spoke of

synchronicity as being a "non-causal connecting principle", in other words a pattern of connection that worksoutside of or in addition to causality. Therefore, synchronicity interacts with events beyond the time and thelaw of ca use a nd e f f e c t .

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In this sense sickness can be considered an indirect result of our actions and lifechoices that are sometimes, according to reincarnation theories, related even topast lives, generators of Karmic 4consequences.

Every desire, every thought, every action taken by a person gives origin, always,

constantly and continuously to a force in which the effects operate on that personand on their soul. Sickness can be a signal, a push towards evolution, even throughthe pain that it provokes.

We have to understand that the mind and body are part of the same andidentical reality. Sickness is hence interpreted as a signal of imbalance and lack ofharmonisation of our being in a most general sense. Many times sickness becomesa master that gives us precious suggestions. Healing requires a deepunderstanding of this message. Otherwise, no medicine will be of help; eachmedicine will only shift the sickness to different plains, and onto different parts of

our subtle and physical bodies.

A spiritual healer can help the process of comprehension and hence of healing.

A healing is really successful if the tensions that caused the original imbalance arereduced. In the absence of this, all those pharmaceutical products that arecommonly massively prescribed - immediate and relentless remedies - might beuseful to address the symptoms, causing imbalances and collateral effects, butnot to cure and to re-establish fully your health.

4The law of Karmaoriginated in the Vedic system of religion, otherwise known as Hinduism. As a term, it can at

the latest be traced back to the early Upanishads, around 1500 BCE.In its major conception, karma is the physical, mental and supra-mental system of neutral rebound, "causeand effec t," that is inherent in existence within the bounds of time, space, and c ausality. Essentially what thismeans is that the very being which one experiences on (say, as a human being) is governed by an immutablepreservation of energy, vibe, and action. It denies the ostensible a rbitrariness of Fate, Destiny, Kismet, or othersuch Western conceptions by attributing absolute reason and determinism to the workings of the cosmos.Karma, for these reasons, naturally implies reincarnation or rebirth since thoughts and deeds in past lives will

affec t one's current situation. Thus, every individual alike is responsible for the tragedies and good 'fortunes'which are experienced. The concept of an inscrutable "God" figure is not necessary with the idea of karma. Itis vital to note that karma is not an instrument of a god, or a single God, but is rather the physical and spiritual'physics' of being. As gravity governs the motions of heavenly bodies and objects on the surface of the earth,karma governs the motions and happenings of life, inanimate and animate, unconscious and conscious, inthe cosmic realm. Thus, what certain philosophical viewpoints may term "destiny" or "fate" is in actuality,according to believers of karma, the simple and neutral working out of karma. Many have likened karma to amoral banking system, a credit and debit of good and bad. However, this view falls short of the idea that anysort of action (action being a root meaning of 'karma'), whether w eterm it 'good' or 'bad', binds us in recurringcause and effect. In order to attain supreme consciousness, to escape the cycle of life, death, and rebirthand the knot of karma one must altogether transcend karma. This method of transcendence can be linked tomany religious interpretations, not only Hinduism and Buddhism, but other faiths and philosophical systems aswell. From the esoteric point of view the one who follows a spiritual pathway should tend to use ones ownFree Will with Awareness, beyond the relative and limiting opinions about good and bad coming from the

moral or from the convenience of the moment. This way one can act with purity and without attachment,therefore without producing karma and, finally, escape from the cycle of reincarnations. The illness can be asign which arrives from far away, even from other lives, to allow us to understand something important.

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Sometimes suffering and illness are processes that the body triggers to cure and tode-intoxicate itself and that we block due to fear by fighting the illness withantibiotics.

It is necessary to emphasise that the obsessive desire to forget and distance illness

from ourselves means often wanting to postpone a meeting with our ownconscience and responsibilities, accepting illness like an instrument of reflectionand change. In pain we can more easily ask ourselves why we behave as we do,why certain events affect us, of our general condition. Hence, we can becomeaware and find deep within ourselves the reason and sense of things. Pain, canhence represent the work of the human being in reaching its own conscience,through the will to understand and to overcome its condition of ignorance. It is apurifying step.

When sickness reaches the physical body it is too late, and the more that it has

infiltrated the body, the more invasive and urgent interventions will be required:analgesics, antibiotics, surgical procedures etc... These practices - if all goes well -can re-establish a certain physical state, but the original problem remains and isready to newly manifest itself through other forms of disease.

Hence, Pranatherapy will be necessary to re-establish the balance on other levelsand plains, to complete the therapeutic action. In truth, the process should be theopposite: conserve the subtle and spiritual balances to avoid pathologicalrepercussions. Pranatherapy should be undertaken before: it is to be considered aroutine and constant procedure to conserve your health and not for the cure of

the disease. This should be valid for all medicine in general.

These general concepts are not to be confused with superstition or fanaticism: weshould apply common sense to understand how to best harmonise the necessaryinterventions, especially in emergency situations, when the physical damageevidently necessitates interventions with intrusive techniques: for extremeconditions extreme measures are called for. If required these regenerativemeasures should be applied, not only for the physical body but also for theinvolved subtle parts, accompanying the convalescence with suitable treatments Pranatherapeutic energy revitalisation treatments. These are particularly

efficient, for example to accelerate the process of regeneration of damagedtissues or to avoid post-transplants problems of rejection.

From what we have said it is evident that sickness is a bridge across which it ispossible to return and reconsider ones self. The way in which nowadays we facesickness is the symbol of mans current condition.

Every epoch has given a different interpretation to the state of sickness. Everyinterpretation reflects a religious conviction - philosophical and political - that hasdeveloped through history. It is important to emphasise the fact that frequently

within the same society there can exist contemporaneously diverse ways ofconsidering sickness. A very clear example is offered by the simultaneous presenceof methods that start from very different assumptions:

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1. a llop a th ic m ed ic ine, that which is conventional and academic, that has as

a base premise a mechanistic view of the world;

2. Natu ra l m ed ic ines, considered by many to be complementary, that areinspired by a more spiritual and holistic 5vision of sickness.

Often, official medicine considers sickness like an external factor to man: anuncomfortable incidence that should be addressed as fast as possible. In practice,in our current time, man doesnt try to serenely face sickness, to understand it, tocomprehend it, and to accept it as a clear signal that comes from the being mind and body. The problem is that in this way we cure the sickness but not thesick.

The dominant tendency is simply that of refuting sickness, uniquely lived as a

negative experience lacking in significance, without trying to recover theteachings that it offers us. It is normal that this behaviour is even the cause of aradical fear of death.

This attitude corresponds to the current consuming phase of our soc iety: sicknesshas become an evil to consume as soon as possible. Thus, we are completelybecoming estranged from our own body and entrust the task to provide for ourhealth, or better for our illnesses that become more and more numerous anddiversified, with absurd and terrifying names - to other people: the doc tors.

The delegation of the maintenance of our state of health to others, in addition toconfirming our ignorance and of being unaware of ourselves, promotes a state ofgeneralised fear: an additional fear that civilised man has created.

Man, in fact, while increasing on the one hand its apparent ability to act on theexternal world with technologies that are always more refined, on the other handthere is a continually increasing disassoc iation with the deeper self. In modernsociety we assist a continual delegation of tasks, both physical and mental, to theworld of technology and machinery, with a consequent specialisation of work,

fragmentation of knowledge, a homogenisation of patterns of work, habits,behaviour, and a standardization of communication.

But just in the period of time of an apparent maximum domination over nature,man rediscovers fear under the form of sickness, within itself.

Man has mechanised all its activities, constructed an enormous quantity of uselesssophisticated objects, at the same time creating an artificial need for these

5Holistic he a lthis a philosophy which promotes wholeness over the reductionism and dualism of conventional

Western medicine. Its proponents argue against making an unnaturally acute distinction between soma andpsyche, structure and function. According to the holistic concept the individual is a superior and complexresult, something more than just a sum of organs.

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objects, of which, he does not even know how they function just like he does notknow really understand himself.

Sickness reawakens fear because it forces us to put into discussion our rapport withour body, to re-examine our convictions, and our basis. It gives rise to an internal

crisis. Only if sickness were experienced in a strictly personal way - participating inthe experience, like a moment of enrichment it can represent an element that isperfectly integrated in the process of life and evolution. During the phase ofsickness our state of consciousness and our logical patterns change, and we canfind new, creative, intuitive and extremely valid solutions.

The animal is normally able to re-establish its health, finding by itself, instinctively,and the most suitable remedies in the environment in which it lives. Man, on thecontrary, through a relationship with nature that is always more mechanistic, hasincreased the distance between himself and the environment in which he lives,

accepting, voluntarily and passively, alienating conditionings. Sickness hasbecome also a means of social control that obliges each of us to the needs ofconformism and of the market.

Man delegates to the scientist the job of analysis, diagnosis, cure, with laboratoryresearch, chemical compounds and identical remedies for all. Sickness is no morea precious personal expression but a good for mass consumption. Sickness, like oldage, is no longer a source of comprehension, but a state of non functionality tothe system. All medicines that are on the market confirm only the impoverishmentand the undermining of medicine that is more concerned with the sickness rather

than the sick. Sickness is no longer a moment of comprehension but of war againstsymptoms and bacteria that exit from these wars always transformed and stronger(without counting collateral effects).

The official western medicine is above all symptomatic, that is, it hunts down thesymptom to subdue it with a specific drug, but not resolving the root problem.Often the symptomatic medicine permits a reaching of results apparently rapidly only because it acts on the symptom, that is, the pathological localmanifestation and on the pain that is expressing it. Not addressing the real causeof the illness it reappears, maybe in a different disguise and the medical treatmentmay have worsened the damage.

Man has lost like this control, in addition to the value of health.

The loss of this control is largely demonstrated from the enormous, absurd andsuperstitious use of medicines, of which little is known of their effective use or eventheir deleterious effects are discovered only after many years from their launch inthe market (that came about certainly not only for altruistic therapeutic reasonsbut more for considerable pecuniary interests). This abnormal consumption hasbecome an attempt to exorcise sickness through a frequently ridiculous behaviourand the world of health has increasingly become a world for specialists that are

armed with an increasingly incomprehensible vocabulary used to classifymedicines, remedies and techniques, that throws an aura of mystery andreverence onto the official world of medicine that is conforming with

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2. The power of thought

Thought has the power to ac t on the physical world and even on our body. Manyillnesses can be considered as if produced from our thoughts and from our way ofthinking. You should evaluate sickness like a difficulty that can be overcome eventhrough a positive mental outlook. From an esoteric point of view, sickness is aphenomenon of the tightening of thought.

It should be considered that our body knows better than us when it is time to do aspring clean. The problem is that of wanting to intervene at all costs, interferingwith this process and impeding that the opera of natural detoxification occurs.

The pain assoc iated with sickness should be lived, accepted and understood: allour life is a school that, even through sufferings permits man to evolve. A sicknessnever comes without a reason.

Sickness is cured even and above all else with love, not only with medicines: alaugh, a hug, a word of hope, an outlook full of faith and optimism.

When the mind is full of thoughts of joy, even the body shall be transformed6.

In some cases, being cured will be an act of humility, an opening towards us andall those near to us.

With pranatherapy, through the laying on hands, the healer gives to the sick vitalenergy (prana) in a way that rebalances and purifies the body, re-establishing theright frequency in perfect harmony with the nature of life.

During sickness man can rediscover themselves: tomorrow becomes hazy, thepresent enlarges, the body becomes a theatre of the physical life, and never likewhen we are sick are we able to observe our own body and its reactions. Timeseems to stop and the external reality becomes more distant and hazy. The masksof security and strength crumble away and we take on new and more humble

masks with a more meditative and deep nature: we hence put on masks whichare more real, better fitting, and that are more suited to ourselves.

Today man becomes ill more frequently than in the last century and the causescan be many. In addition to bad nutrition, consider our fast paced life, and ourway of managing society.

6Positive th inkingmeans to think positively of ourselves and of others, to be optimistic about the different

situations of life and their possible developments. This concept is based on one of the fundamental laws ofMagic: the Thought creates. When we think positive we mentally create some t h ough t -fo rms that willfacilitate us to realise our original idea on the material plain by synchronically catalyzing the right events andcircumstances.

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With the birth of industrial society and super cities man has created around itself anartificial environment and has broken a series of natural equilibriums. The foods weeat for example are frequently not cultivated in the lands in which we live andhence have frequencies and rhythms which are totally different from our own.

Pollution is always more evident in every food product that is profoundly stressed,not only by the indiscriminate use of pesticides, defoliants and preservatives, butby genetic manipulations, the consequences of which are still not well understood.

Pollution of air, water, of the earth completes a sorry picture that man with his ownhand has created in just a few decades.

We should hence not be surprised if sickness in the community has greatlyincreased.

All this, together with the use and abuse of medicines, that on a larger scalereinforce and diversify the causes of ill health, x-rays etc., provoke within the bodya chain reaction, and even genetic mutations.

From all this we deduce that we have a desperate necessity to live in a moresound environment, to cultivate our own vegetable patch, and to return to nature.

Different to symptomatic medicine, natural medicine assumes a completelydifferent outlook. The Pranatherapy, the phytotherapy, acupuncture,phonochromotherapy, homeopathy, just to name a few, do not stop at the

symptom but go to the origin of the problem. The elimination of the symptom notonly is useless but is counter productive because it interrupts the communicationbetween the body and the person.

Nevertheless anti-microbial disposition of modern science has developed due tomodern mens incapacity to maintain themselves strong in body and mind.

Modern medicine is above all else analytic: it tends to divide the human body intoseparate parts, and isolate the sickness in a single location concentrating the curein that specific part of the body and frequently deciding to remove it! Let it be

clear that surgery is the downfall of medicine.

Natural medicines consider man like a holistic whole: it considers this whole as anunrepeatable individuality. These medicines, antique in their fundamentalconceptions, are synthetic, empirical and find in the sick a common origin ofdiverse symptoms. They can intervene at both a physiological level and on thevital aura that surrounds the living body.

The aura is one of the subtle bodies of the human being. It is commonlyrepresented as a cluster of diverse colours that surround the entire body of every

living being. Thought, emotion and feelings are all expressed through the aura.

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Every sickness of the body is first a disturbance and alteration of the equilibrium ofthe aura. If we did not live in such a polluted and invasive environment we couldsay in an absolute sense that an individual with a well balanced aura would becompletely immune to any type of sickness.

On the aura pranatherapy is applied to bring it back to the ideal equilibrium andhence to remove all negative reflections on the body: removing the cause ofillness that resides in the aura makes its effect on the body disappear.

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3. Healers

From the point of view of natural medicines, health, simply means balance.The breaking of this equilibrium is manifested through sickness that is a naturalreaction of the body, which, through sickness itself, tries to re-establish the lostbalance.

Natural medicine always acts on that thing which has caused the breaking of thenatural balance in order to restore it. As we have already said, we are not simply aphysical body. There are very subtle vital energies that pervade our entire beingand that totally surround us. They are energies that acquire a personal vibrationand frequency, corresponding to our vital dynamics.

When a healer cures by laying the hands on someone, he or she acts above all onthis structure of energy that surrounds the body, making the sound codereverberate on the sick frequency, in order to restore the correct functioning of theentire body, as if tuning an instrument in accordance with a reference base note.

The Healers are quite a vast and heterogeneous category.

Since always, in the country life, a form of traditionalmedicine is known: it mixes the use of healer energieswith many other techniques: the use of officinal herbs, thetouch, the massage, the palpation, the reciting of ritualformulas, and gestures. It concerns knowledge andmethods which were inherited by the most predisposed,in particular young men and women.

There are also prana-healers who discovered their facultyas a consequence of traumatic events which haveproduced the effect of moving their own energies andopening up a power usually expressed in an instinctiveway.

There are also healers driven by a mystic and religiousmotivation. The faith is the mainspring that can activate the contact with someforms of beneficial energy. In that case the healer will also probably reveal its ownvocation advising and encouraging the patient towards a religious pathway.According to this conception the healing comes as a gift from the High, thereforeit must be supported by a moral code.

Another category of healers are those who tend to assimilate their own work withthe doctors.Our School does not agree with this behaviour. Today these operators are the most

common; they are driven to this choice by their wish of personal satisfaction. Theywere educated through readings and systems similar to the medical behaviour

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and choreography. These kinds of healers oftenuse the Kirlian photography to check the healingprocess.

The spiritual healers make up a separate

category. They are activated and educated byschools which consider the healers training as apath of exploration of the human soul. They canbe easily identified because, generally, they unitethe art of healing to a way of life tending to thespiritual research and meditation.

Carlo Dorofatti belongs to this category. He conceives the use of the healingenergies especially as prevention: he does not make diagnosis, neither does heprescribe medicines. Hence his role is not in contrast with the doc tors work.

Carlo considers the pranatherapy as the most complete traditional medicine andthinks that hea ling is the result of a real inner transformation.

Although the word healer is often generically used to identify all those curativediseases with methods different from that of the official medicine, in this contextHealers are those who are healing only through the use of their hands.

The hand, to Zoroaster, is a miracle of nature, toAnaxagoras its the organ that makes humankind

superior to all the living forms, and to Plutarch thehand is the expression of the human wisdom.

The following significantphrase is written in apapyrus of Ancient Egypt,discovered among theruins of Thebes: Put your

hand over the pain and tell it to leave. The Book of theDead says: I place my hand on you, Osiris, for your well-

being, for your life. Other scriptures write about mysteriousmedical frictions, practiced by theEgyptian priests, which can certainlybe identified with the magnetic passages.

In Greece, the pythagoric doctrine defines a universalprinciple that unifies with harmony all the forms of nature,and the stoicism believes in the existence of a subtle fluidwhich enlivens all the bodies and enables them to interact.

The cure with the hands was also practiced by the ancientRomans, prec isely into the temples of Aesculapius.Plinius, in his Histories (book VII), tells that Pirros, the king of

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Epir, healed sick people having spleen diseases by touching the painful part.Tacitus cites the Vespasians faculty to cure blind people by touching their eyes, aswell as the power of the emperor Adrian, who was able to heal inflammationsimposing his hands.

During the dark centuries of the Middle Ages, the art of healing was confused withoccultism and mysticism. A lot was written about the healing power of the kings ofFrance, starting from Robert the Pious who traced with his hands the sign of thecross over the sick organ. The faculty of healing was also acknowledged to Philip Iand to Louis VI.

Edward the Confessor, the king of England, who died in 1066, healed many sickpeople: there is a manuscript of that period of time, kept in the CambridgeUniversity, which shows him healing a person. This practice went on with Edward Iand, according to the chronicles, in 1277 he cured over two hundred people.

Saint Louis, the king of France, received the sick people, whowere bowing in front of him, after he had prepared himself withfasts and prayers. He laid his hands on over the sick parts and,making the sign of the cross, he pronounced the following words:Le Roi te touche et Dieu te gurit - As the King to uc he s yo u,Go d hea ls you.

Curing with the use of hands was also usedby many saints to obtain miraculous

healings. Also J esus Christ healed byimposing his hands, and he certainly was a very powerfulhealer.

Still today, the thaumaturgic faculties, suddenly discoveredin a person, often take it to the fame of holiness.

These beliefs are encouraged by the healers themselves,and many of them, in good faith, assign their power to a divine gift. This might bereal, and it certainly is if one conceives life as a harmonic relation between

Humankind and God.

In the XVII century, the great alchemist Paracelsus wasprobably the first to study the healing energy in a scientificway. He was a deep expert of the ancient hermeticdoctrine and of the occult philosophy and discoveredthat there are two types of healing energy: the cosmicenergyand the huma n ma g net ism .

The researchers who pursued these studies left the astral

theories and preferred to dedicate them to the humanmagnetism, that is, the biomagnet ism, also calledmagnet ismor mesm e rism. This last term comes from the

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name of Mesmer, the wiener doc tor (1734-1815) whoconceived valid healing methods called: magneticpassages.

The cosmic healing energy, which was discovered by

Paracelsus, is the energy that we call bio-radiat ing: thePrana. This kind of energy is similar to biomagnetism, but isnot the same: its the energy that gives life, that makes theseeds sprout. It is the archetype of equilibrium andharmony. Its the vital energy!

For many years, several researchers have confused the two different energies.

Unlike biomagnetism, healing with bio-radiating energy(prana) has always been practiced: especially in the

countryside, where people are closer to traditions, therewere several spontaneous healers curing people.

This kind of medicine is very much used by the Indians:they call it prana, thats where the term pranatherapycomes from, which means the healing with hands.

The pranatherapy is the most beautiful, pure, instinctiveand natural medicine, and the most ancient in the world.

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4. Pranatherapy

During a session the patient sits on a comfortable armchair; the healer stands atthe back and imposes its hands over the head of the person receiving the prana.The patient must breathe slowly and deeply: inhaling through the nose andexhaling through the mouth. This exercise helps to oxygenate the blood, thecerebral tissue and every cell, permitting the patient to enter into a symbiosis withthe healer and better absorb the prana. Even the healer needs to breathe welland deeply: this is one of the first things that need to be done by those who seekto become healers.

The application over the head acts first of all on the nervous system: the bio-radiating energy spreads from the head to the nervous centres and thenconcentrates where it is needed.

The energy also cures the latent disorders that the person is often not aware of.Sometimes it can happen that the healer feels the need to act also locally: in thatcase it will place its hands wherever it sees the need to favour an energeticbalance.

While receiving a prana session it is better that the person is alone with the healer.Only in special cases is it possible to make an exception to this rule: for examplewhen it is about a child who must be held by its mother.

This condition is important for two reasons. The first one is to avoid any kind ofdistraction: the healer must stay concentrated. The second reason is to avoid thatsomeone else absorbs some negativity.

In particular situations, considered by the healer,at the PRANA CENTRE it is possible to have astronger application by receiving the vital energyfrom two healers especially prepared to workcontemporarily on different parts of the sick

person.

It doesnt require any physical contact: the healercarries it out simply through its hands.

You sit on the armchair, relax and receive thePRANA from the healers hands, which are placedover your head.

Every session of pranatherapy lasts about ten minutes.

The efficacy of the cure and the time of recovery depend on many factors:

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1.The stage of the disease: when the illness is quite rooted the cure will takelonger.

2.The age of the patient: the bio-radiating energy works faster on children.3.The agreement between the person and the healer. Healers may find some

individuals who absorb p ranaeasier than others. This depends on the quality

of the relationship.

Usually the healer should not activate a psychotherapeutic relation: its duty is tobe a channel to the prana, a meditative state based on silence more than ondialogue. The healer should express its own humanity through listening, more thanusing words. However there is also an energetic adjustment. Thus some patientscan obtain, from the first session, extraordinary results, while others need moresessions to have concrete results.

During the sessions the patient may not even be able to perceive anything. Some

people, shortly after the healer has started the transmission of energy, can feel apleasing sense of warmth to the head as the effect of the bio-radiating energy.

The patient can even become aware of other sensations, like for example, tinglingin the hands and feet, or even feel sensations of hot and cold, or even a slight painin the area of sickness.

It is of no importance whether the patient feels something or not. If pain becomesapparent in the area of the disturbed organs, dont become alarmed: it meansthat the energy is working where it needs to.

After the first treatment, it is often possible to notice an accentuation of thesymptoms of the medical condition for which therapy is sought. This is a good signbecause its a way for the organism to rapidly get rid of the disease.

The first session is a one of examination, of assessment and harmonization, so thatthe energetic channel between you and the healer is opened.

You can absorb the flow of curing energy even daily. In fact, our method instructsthe patient to follow the practice of deep breathing for around ten minutes in theevening before going to bed. From 8.30 pm to 2.00 am a certain amount of

energy is sent to all our patients, in order that the Pranatherapeutic cure can becontinuous. In this way the patient is assisted daily, in addition to the direct sessionwith the healer that could be weekly or monthly depending on the need.

Moreover, the healer can prepare water, by charging it with energy on thepersonal frequency of the patient. The patient should drink a little of this water inthe morning and evening so that the positive effects of the Prana areaccentuated.

Initially you must repeat the session once a week; in order to re-establish the

equilibrium endangered by the illness. In a short period of time you will learn onyour own to keep yourself in balance and healthy.

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In case of necessity it is possible to receive Pranatherapy at distance. In this case itis necessary to mutually arrange a time between the healer and the long-distancepatient. The healing can occur at your own home or anywhere else. It is importantthat during the time of the sessions you can relax for around 15 minutes and do therespiration exercise. Through one of your photographs or simply through your

name, surname, and date of birth, the healer can administer the application ofthe Prana.

Afterwards the healer and the patient can meet again a few times a year, forprevention: usually during the changes of the seasons, which are the most crucialmoments.

The application of Pranatherapy is most useful for healthy people. A regularapplication, say every four months, serves to maintain your natural defences in ahigh state of alert and re-equilibrate those small disturbances in the defensive

aura, that occur from time to time, and hence avoiding the occurrence of illness.

It is not important to believe in pranatherapy, but it is necessary to be constantand open minded. Pranatherapy works even if the sick person doesnt believe in it.However, if the sick person has some level of trust in the application of Prana, thenhealing will be facilitated due to the positive outlook of the patient. In therelationship with the healer it is better to be neither too sceptical nor too optimistic.

The patient should be in a state of serene waiting: the results will becomeapparent.

The pranatherapy is a simple and natural way to keep yourselfhealthy. The vital fluid, sent out by the healer, enters the bodyand brings back the balance. When somewhere in the bodythere is a lack of balance disease may appear. Withpranatherapy the natural balance will be re-established: thevital energy that is absorbed by the organism fills the holes andlevels the surplus.

In theory, any healthy individual is able to give a little bit of its own bio-radiatingenergy to a sick person. In practice only some people are really capable of doing

it: the healers are. They are particularly gifted and prepared individuals, who cangive and receive energy.

J ust like electricity and magnetism, this energy is part of nature. According to anIndian theory, Prana comes directly from the cosmos, where there is a sort ofreservoir containing the source of life. If anyone tries to give some of its own Pranato someone else, there is a risk it might be damaged.

On the contrary, the healer does not send out its own vital energy, but channelsthe universal one.

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The prana corresponds to an archetypal state of balance, intelligent anddynamic. It is the primeval and natural standard matrix of what we simply andideally call health.

The healer draws from this primordial source and superimposes the code of

normality, that is, the map of the body which is perfectly sound and working, onthe frequency of the sick, re-bringing, gradually and harmoniously, the status of thesick to this ideal template. Sound information (Prana) acts in an intelligent way,that is, beyond the knowledge of the healer itself.

The healer is to simply stick to the function of the indifferent channel to avoid,with its interpretation and thought, to interfere with the action of the vital energy,much more complex, pure and intelligent. The Prana enters the body of thepatient and through the difference in pressure, acts from within and extracts theexcesses or fills empty energetic voids, wherever they may be.

Fundamentally there exist two tendencies in thetraining of a healer: that of the healer whoimitates the doctor and seeks to study andintervene on the problem through a personalaction; and that of the healer who workspredominantly on himself and trains to becomea pure channel for the archetypical prana, thatis, the intelligent source of life. In the first case wehave the prana therapist who is frequently

occupied with finding the variouscorrespondences between the various types ofillnesses and the way in which the hands areplaced, the colours of thought, the possiblediagnostic systems, the sensations of the patientetc. In the second case there is the spiritualhealer, who is typically indifferent to tables and

schemes, but capable of evoking the absolute health process.

The healer must first remove the frequency that corresponds to sickness and then

replace it, in a series of successive sessions, with a new frequency - a sound andhealthy frequency. At this point complications begin, because the healer,operating in this way, takes the risk of assuming the very sickness that he is trying toheal. For the patient there is never any risk because from the application ofpranatherapy they receive only benefits and advantages, but it is not the case forthe healers if they are not well versed in the precise techniques to use todischarge themselves.

In fact, when energy is transferred from the healer to the patient, the healersynchronizes himself on a frequency that is able to enter in tune with the sick. In this

way, like between two vases which are communicating with each other, achannel of passage is created: while the energy of the prana is transferred into thevase that lacks the energy, the energetic content of that vase is displaced and

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thrown back into the first vase to mix with its energy. Hence, the energy indisequilibrium is transferred from the sick to the healer.

The healer, if he/she understands the proper techniques to dischargehim/herself, can manage this energetic back flow and can even provide it for

productive use: from session to session the healer is not tired but is even able toauto-regenerate, due to the fact that prana is running through him/her. When, onthe other hand, the healer is not fully trained in how to manage this dynamiche/she can assume all the negativity of their patients.

Often, worn-out healers that have an absolute necessity to discharge andregenerate themselves will seek out the services of another healer that can helpthem. In my experience as a healer I have often been called to help out otherhealers, frequently improvisers with little experience or with a poor level ofprofessional formation, to discharge them and teach them basic principles to

operate in full safety and security.

When you practice an application it is necessary to respect precise time limits. Thehealer uses the energy that arrives from a sort of cosmic reservoir, projecting it tothe external, and if it doesnt have precise and well defined limits to stop its flow, itrisks falling to a energetic level which is inferior to the required standard, risking tolose control of the operation. The end result of not stopping the flow in time is thatthe healer will become sick with the illness that he was seeking to cure. Thishappens because the healer has transferred more energy than he could supportas an energetic channel, creating voids within himself. These voids are refilled with

the negative energy back-flowing from the patient.

The prana is intelligent energy that acts on the aura and the time factor,accelerating or slowing down the intervention on the basis of what is needed,even acting on the biological clock of the body, and on each single body organ.

This regulation comes through the so called inner healer.

According to some shamanic traditions, inside each of us there is a healer, butwhen he/she falls asleep that is when we get sick. To get better again we need to

re-awaken our inner healer. The prana therapist gives the internal healer a shockawakening.

There is a small percentage of sick people in which the internal healer will neverawaken. These people will be eternally sick because they have such a deepaffection for their sickness and for their state (that gives them a compassionatesurrounding, which they like very much), that they are unable to renounce. Hence,they seek out the healer with their conscious part that desires to be cured and withtheir unconscious part, more vast and potent, that hopes the healing neveroccurs. Unconsciously then, they do not want to heal because they are in need of

this sickness as a defence mechanism, like a walking stick to maintain a sort ofapparent equilibrium. In this case, the illness can serve to attract the attention ofothers, and fill a void of lacking affection or loneliness. These kinds of patients have

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the need to be reassured with a helping hand, or at least believe that they arebeing understood and comprehended. The means that can permit this privilegedcondition is hence sickness, and to this end, custom made by the unconscious.

The action of the healer, that welcomes with love and a full disposition even in

these cases, acts on all this process, but cannot (and does not want to) force there-awakening of a will, aware or not, that is contrary to that of the patient itself.

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5. School for spiritual healers

Global medicine: a holistic attitude to healing the mind, body and spirit.Foundation course in healing through Pranatherapy.

Within the PRANA CENTRE, the School for Spiritual Healers, inspired by theexperience of Carlo Dorofatti, works for the education of spiritual healers who

should develop their own ability to cure with the hands combined with the innercapacity to contact the deepest part of the patient.

This is the result of a profound study and meditation. The transformation inducedby the course through individual and group experiences, promotes self-healing byopening up the channels of cosmic healing energies (Prana).

Group sessions are part of this course, in order to prepare for thetherapeutical, psychological, paramedical, legal, counselling andphilosophical aspects of being a Pranatherapist.

The aim of the School for Spiritual Healers is to prepare individuals inorder to reach the vibrating frequency of the intelligent-prana andto direc t it towards their patient.

To obtain these results, the School works for a cultural,psychological, relational and spiritual education of the students.

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6. Last but not least

Regarding the cost of the average prana session, there are some people thatconsider it not fair that the healer conducts this profession for a monetary reward.

Healers however in general do not heal for the love of money, but because theyhave discovered that they have this gift, and they want to use it to help others.

Nevertheless it is fair and normal to pay for a session of pranatherapy. If the activityof the healer is undertaken in a professional manner with due seriousness andcontinuity, it is in fact a professional job that requires diligence, preparation, timeand dedication. The healers that do not ask for payment for their service areprobably not doing the job seriously or maybe they consider it to be an activitywhich is casual or occasional. Often these healers portray a generosity which isuseful only to build up their own ego and above all they take no responsibility forthe cure of the patient: hence payment is an engagement and a guarantee ofseriousness from both parties.

At the Prana Centre the cost of the average therapy is set at a modest level.Thanks to the contributions of our patients the Centre is able to offer its services ona continuous basis. The earnings also serve to improve our services, and are re-invested into activities like further research, enabling us to serve our patients better.

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Glossary

Aura

The physical body of the human being is included in asystem of moving subtle envelopes. Our geometries rollaround our body as if they were Crystals pervading intothemselves and turning around a pin. They follow differentdirections, speeds and rhythms creating that particularoptical effect, typical of the spinning-top: a halo shapedlike an egg. Thats what the Aura is. Therefore, from thepoint of view of the spiritual physics, the aura is not onlythat radiating body emitted by our bio-energeticfunctions (that we can see through the Kirlian camera),but it is something more complex and subtle. We are heldby fourteen geometric bodies that form our aura. All ofthese subtle structures and energetic flows are deeply connected with ourpersonalities and physiology, our apparatus and organs and with the related vitalfunctions. There are 33 points of access to our aura. With particular techniques itis possible to know and act on our geometries and to be in tune with specificstates of consciousness or reach particular planes and astral libraries; it is alsopossible to make dimensional travels by making use of the correspondencebetween the universal geometries.

Chakra

Chakras are the refineries that distil our own vital energiesand that can improve our sensitivity and our spiritualfaculties. They are inner doors in the human being that, inthe context of the alchemy of the living forces, can beopened according to a spiritual education, a specificpersonal training and the union of the masculine and

feminine principles. The re-awakening process of theChakra represents a pathway to reach the illumination.By practicing specific and suitable techniques (innerharmonizing, psychic patterns, circuits, meditation) youcan open those passages and improve your own potential. The main chakras areenergetic centres and vortex of energy which are located along the spine in thehuman body. When the historical Aeon change, the main energetic centre, fromwhich the process of activation starts, changes too. In the Age of Aquarius (Aeonof Horus) this main chakra corresponds to Manipura, coinciding with the solarplexus. Besides the traditional seven chakras, there is also an eighth that we call

mobile-chakra: its function is to go through the other seven chakra and toactivate them in order to obtain a harmonic re-awakening.

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Chromotherapy

The history of colour has its roots in ancient Egypt, and although I have run acrosssome scattered references throughout the Internet of colour therapy having a

connection with Atlantean teachings, I don't have any documentation to backthat up as fac tual. Colour therapy, also known as chromotherapy, is oftenfacilitated in the healing rooms of alternative health practitioners. A therapisttrained in colour therapy uses colour to balance energy wherever our bodies arelacking it, whether physical, emotional, spiritual, or mental. Some of the tools usedin colour therapy are gemstones, candles, wands, prisms, coloured fabrics, bathtreatments, lights and coloured eye wear.

Scientists, who have studied colour and light extensively, recognize that coloursbring about emotional reactions to individuals. Our reactions and attitudes to

colours differ from person to person, which makes an interesting study in itself. Ourattraction to certain colours may very well signal areas where we are imbalanced.Understanding why certain colours effect us favourably while others bring aboutnegative feelings helps us along our healing journeys.

Hypnosis

Hypnosis is a procedure during which a health professional or researcher suggeststhat a client, patient, or experimental participant experience changes in

sensations, perceptions, thoughts, or behaviour. We consider hypnosis as analtered state of consciousness and/or a type of focused attention. Hypnosis alsogenerally stimulates a feeling of relaxation, and this has helped its developmentinto a therapy (hypnotherapy). Hypnosis coincides with the study of the mind andits potentialities; the a im is to widen the perceptions to allow a wider use of the realcapacities of the brain. Through the experimentation with hypnosis it is possible toknow different states of consciousness. Self-hypnosis hypnosis in which a personhypnotizes themselves without the assistance of another person to serve as thehypnotist is a staple of hypnotherapy-related self-help programs. It is most oftenused to help the self-hypnotist stay on a diet, overcome smoking or some other

addiction, or to generally boost the hypnotized person's self-esteem.It is also used to improve the capacities of learning/studying, to empower thememory and to improve athletical performances. Of course the work with hypnosisis not limited only to these aspects: it is a vast and complex whole of techniques,sometimes also applied to the so-called paranormal faculties. Nowadays, throughthe evolution of the research, we can experiment different methods of induction(also using spec ific psychic patterns) to achieve further results.

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becomes a protected place, cleaned and pleasant for those living in it. This willalso increase the quality of the work and other activities, including sleep anddreams that become more vivid and pleasant. After the death of a person it isvery important to purify the place. This also helps the subtle bodies of thedeceased to get separated from the material plane and it prevents the

phenomenon of the larvae. The purification of the houses has been used manytimes in case of poltergeistwith successful results.

Subtle anatomy of the human being

The human being can be basically considered as a focus where the threefundamental natures of reality converge:

1. the physical body (which corresponds to the material universe);2. the soul, which is, in this context, identified with a complex structure of

personalities, subtle bodies and geometries that can be generically calledaura. The soul is the whole of our dynamic experience and meanings(emotions, feelings, memories and knowledge) and it corresponds to whatexists beyond the threshold of the material universe;

3. the spirit: the deeper essence which corresponds to the One, the whole ofthe Being, the Absolute. Throughout the spirit the divine spark can cross thisuniverse and, finally, joins to the absolute of the Conscience.

Human subtle bodies are constituted by flows of energies and information on

different spiritual planes. These flows can be identified with the meridians, themicrolines and the temporal flows. Chakras are points of connection betweenthe different systems (body/mind-soul-spirit).

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About the author

Carlo Dorofatti was born on September 29, 1970 in Milan, Italy. A humanisticeducation structured his interest in exploring the deeper meanings of life. Since hischildhood Carlo have been developing a strong sensitivity for spiritual and esotericresearch, showing particular gifts.

In the 90s Carlo ran a Cultural Association in Turin as a healer, Egyptologist andwriter. He examined closely the natural medicines and investigated the subtleenergies in the human being. At the same time he delivered lectures and seminarsin many Institutes for the research and the development of human faculties inMilan, Florence, Turin, Berlin, Lisbon, Zurich, London and in Canada.

He lived - for over ten years - in a spiritual community in Italy where he practiced

and taught esoteric physics and techniques to extend human perceptions. Thisway he contributed to educate healers and searchers arriving from all over theworld. He also taught Italian literature and philosophy in the internal school of thecommunity.

With the pseudonym of Ga t t opa rdo , he published Introduction to the EsotericPhysics, The secrets of the Soul, The Time Travel, Subtle anatomy of theHuman Being and History of the Esoteric Western Thought.

For over ten years Carlo Dorofatti delivered conferences and public meetings all

over the world regarding different subjects of esoteric research: spirituality, magic,prana-healing and natural medicines, self-improvement, meditation anddevelopment of the human faculties. Moreover, as a spiritual healer, he helpedmany people in finding again a harmonic relationship with themselves and withtheir own body and health, which is most of all prevention, well being and qualityof life.

In 2004 Carlo dec ided to leave the community in order to carry on with hispersonal research in the Middle East and in Africa, where he could deepen hisexperience in spiritual healing and shamanism.

In 2005, together with his beloved wife Ileana, Carlo moved to Dubai and foundedthe HORUS CENTRE, a non-profit cultural organization deepening and popularizingphilosophic-esoteric and socio-spiritual themes.

Nowadays Carlo Dorofatti promotes a pathway of knowledge inspired by thevalues of the Age of Aquarius (the Aeon of Horus) through courses, conferencesand issues concerning the inner research, the harmonic relation with the greenworld, the extension of the (extra)sensorial perceptions, and the search for thesacred in everyday life.

Carlo Dorofatti - Prana Healing

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