Tele tagata, e aofia ai ma Kerisiano, asiasi ile foma'i Mensendieck. Ae pe latou te iloa, o fea latou te o i ai ma mea latou te oʻo i ai? O le a le togafitiga Mensendieck ma lona amataga? What does the Bible say about Mensendieck therapy methods?
What is the History of Mensendieck therapy?
Mensendieck is invented by a German medical doctor Bess A. Tagata mesundeck (1866-1959). That’s why the therapy is called Mensendieck. During her studies in fine arts, she became aware of the many different body shapes of people. She wanted to know, to what extent the posture and shape of the body were influenceable, and therefore could be adjusted. She immersed herself in anatomy, physiology, biomechanics, physical education, and rhythmic gymnastics. After these studies, she developed her own kinematics Mensendieck.
Bess Mensendieck emphasized the unity of body and mind. According to her, you could not separate these two. She wanted her clients to become aware of their body alignment and movements. Sa nafa ma ana tagata fa'atau mo le fa'agaioiga lelei o latou tino.
O le nofouta ma le faalagolago o le tagata ia te ia lava o vaega autu ia i lenei togafitiga; e tatau ona e faalogo i faailo o lou tino; ma fa'alogo i fa'ailoga a le tino e afua mai i le mānava, pa'i, ma feoaiga. O le anavatau a Bess Mensendieck sa: fai oe lava, vaai mo oe lava, lagona mo oe lava, ma faamasino mo oe lava.
E tatau ona e nofouta i maso uma, tendon, okeni, manava, ma isi. I se isi faaupuga, e mana'o o ia e te amata fa'alogo i lou tino ma nofouta i vaega uma o lou tino.
Mensendieck o loʻo i ai se auala faʻapitoa. O le togafitiga e aofia ai se faasologa o faʻamalositino ua fuafuaina e togafitia ma/poʻo le puipuia o faitioga faʻaletino, le sa'o le tu, po o le tiga tumau. O faʻamalositino e aʻoaʻoina ai lou tino ma le auala e alu ma le iloa mai le ogatotonu o le tino, pe a mānava.
Mensendieck ma le iloa o lou tino
Ina ua ou faitau i lenei mea, na faamanatu mai ai ia te au tupe. E tatau foi ona e nofouta i lou tino ma taulaʻi atu i le gaioiga faʻapitoa mai le ogatotonu ma le faʻatasi i le va o le gaioiga ma le manava. Sei o tatou tilotilo i mea e tutusa ai yoga ma Mensendieck:
- Fa'alauiloa: faalogo i lou tino
- Malolo: paleni maso, tuu ese le vevesi, ma uaʻi atu i lou mānava
- Fa'aleleia o le tino: i.e. faaleleia o le fetuutuunai o le ivitū
O le a le tala a le Tusi Paia e uiga i le ola tutoatasi?
Talitonu i le Alii ma Lou Loto Atoa; ma le le faalagolago i lou lava malamalama. Ia e manatua o ia i ou ala uma, ma o le a ia faatonuina ou ala (Faataoto 3:5-6)
O le faia o togafitiga Mensendieck e te fa'aaogaina ai lou tuto'atasi. E le tusa lea ma le finagalo o le Atua. Aua e finagalo le Atua tatou te faalagolago ia te Ia. E finagalo o Ia e faalagolago atoatoa ia te Ia. E finagalo le Atua ia avea i tatou ma Ona tagata ma e finagalo o Ia e tausia i tatou.
A tatou mulimuli i nei auala Mensendieck, e faaalia ai tatou te le manaomia Iesu ma e mafai ona tatou pulea mea uma na o i tatou lava. O le 'tagata' o le totonugalemu lea o lenei togafitiga.
Ae fai mai le Tusi Paia, e tatau ona tatou faalagolago i le Alii ma faalagolago ia te Ia ma o tatou loto atoa.
E le tatau ona tatou faalagolago i lo tatou lava malamalama, auā e lē fa‘atuatuaina. Ua na o le Alii o Iesu Keriso; le Upu, e faatuatuaina ma faatuatuaina.
O le a le tala a le Tusi Paia e uiga i le iloa?
O le agaga lea e faaola ai; e leai se aoga o le tino: o upu ou te tautala atu ai ia te outou, o agaga i latou, ma o le ola lava ia (Ioane 6:63)
Se'i o tatou talanoaina le silafia; iloa lou tino. O le iloa o le tino e maua ai le mea moni e pule lou tino i lou mafaufau ma lou agaga. E avea lou tino ma matai o lou olaga. O le ae faalogo i lou tino, ma fai, mea e fai atu ai lou tino e te faia. E te tuʻuina atu oe lava i lou tino.
O lou tino e taitaia oe, auā ‘ua e a‘oa‘oina ma a‘oa‘i ‘iā te oe lava ‘ina ‘ia e iloa (silafia) o vaega uma o lou tino (tūtū, gaioiga, manava, totoga, ma isi. (Faitau foi: O le a le matautia o le mafaufau?)).
Ae o Kerisiano uma ua faatauina i le toto o Iesu Keriso. O le mea lea ua tuuina atu ai e Kerisiano o latou ola ia Iesu Keriso. Ua avea nei Iesu ma Tupu i le olaga o se Kerisiano.
O Iesu o le Alii i lou olaga
I le avea ai ma Kerisiano, ua e faia Iesu, Le Alii i lou olaga atoa. Ua ola le agaga i totonu ia te oe, e ala i le leleiga ma le Atua e ala ia Iesu Keriso, ma e ala i le toe fanauina i le agaga. O le a galulue faatasi lou agaga ma le Agaga Paia.
Mai le taimi e te toe fanauina ai i le agaga, e taua le fafagaina o lou agaga i le Afioga a le Atua. Ina ia matua lou agaga ma pule i lou olaga, nai lo lou tino ma lou mafaufau (agaga).
Ua avea lou tino ma malumalu (masani) o le Agaga Paia (1 Kori 6:19). Ua avea le Atua ma ou Pule.
O lou tino ma lou agaga e tatau ona i lalo ifo o le agaga, nai lo le avea o lou agaga i lalo ifo o le tino (ma le agaga).
I Roma 8:1 ua tusia e faaolaina i tatou pe a tatou savavali ia Iesu Keriso ma savavali i le Agaga ae le o la le tino. A e ola i la le tino, e te oti, ae pe a outou savavali i le Agaga ma fasioti i galuega a le tino, e te ola ai.
A e savali i le Agaga, e te ola
O lea la, Uso, o i matou o tagata nofo aitalafu, e le o le tino, ia ola i la le tino. Aua afai tou te ola i le tino, e oti o le a: ae afai o outou i le Agaga e faʻamalosia ai galuega a le tino, o le a ola. Mo le toatele i latou e taʻitaʻiina e le Agaga o le Atua, O Atalii o le Atua (Roma 8:12-14)
E tatau ona pule le Agaga o le Atua ma o tatou agaga i le tino. E le tatau ona tatou faalogo i o tatou tino ma ana faailo.
O le iloaina o le tino o se mailei a le tiapolo. E finagalo o Ia ia e ola pea i la le tino. O lena la, e mafai ona toe afio mai o ia i lou olaga ma pule ma pulea lou olaga.
A e toe fanauina, o le a ola lou agaga i totonu ia te oe ae o loo i lalo pea i le tino ma le agaga. O le taimi nei mo nisi toleniga: tuputupu a’e i le Upu a le Atua ma le Agaga Paia.
E faapefea ona matua lou agaga?
O le a a'oa'oina oe e le Agaga Paia i Lana Afioga ma o le a e tupu a'e i le faatusa o Iesu Keriso. E ala i le fafagaina o lou agaga i le Afioga a le Atua, faia le Afioga a le Atua, ma e ala i le tatalo ma anapogi, o le ae matua ma malosi i le agaga, ina ia pule lou agaga i lou olaga.
O le a e savali i le Agaga ma pule i lou agaga ma lou tino. O lea ia outou savavali ai e pei o le foafoaga fou; o se atalii o le Atua (e faatatau lenei mea i alii ma tamaitai).
Ua le toe avea le agaga ma pologa. Ae o lou agaga (i le lotogatasi ma le Agaga Paia) e pule i lou agaga ma lou tino. O le a e savali i le agaga, ma fai le finagalo o le Atua i le Lalolagi.
A e faia le finagalo o le Atua, mai le agaga, e te fanauina mai le ola. Pe a e faia mea mai le tino; lagona, lagona, lagona, manatu, ma isi., e le fua mai ai le ola, a o le oti.
O lou ola e pei o le saito o saito
You must see your life as a corn of wheat, that has to die. Unless it dies it shall bring forth much fruit. If it doesn’t die, it shall remain death and bring forth nothing (Ioane 12:24-26)
E mafai faapefea, when you’ve laid down your life (lou tino; o le a, tu'inanauga, manaoga, Manatu, ma isi.), and died in Christ, e ala i the water baptism, become conscious (silafia) of your body?
This is not possible, because you can’t become aware of something, o le oti.
Dead is dead and doesn’t live. Unless you raise your dead body and make it alive. You can do that.
A e faia lena mea, you become aware of everything that occurs in your body; every pain, vaivai, wrong breathing, popole, feet/hands tingling, mafatiaga, tension, ma isi.
You become aware of every bodily signal and are led by these signals.
You shall walk according to these signals, instead of your spirit ruling over these signals.
Ona o le mea moni, that you have given your body its rulership back, your body and your soul will rule again and the spirit will take a subordinate role and shall eventually die. You shall lose your life, even if you think, that you shall gain life.
Don’t open the gates for the enemy
Don’t open any gates for the enemy, because if you open any gates for him, he will be more than willing to enter, and take you captive. By becoming aware of your body, manava, and posture (by doing certain exercises/movements), you will open the gates. You will invite demons to enter and take control of your body.
These gates are also called Chakra (energy centers in the body). You will open a Chakra by doing certain exercises/movements accompanied by your breathing.
The therapist guarantees, that you shall feel some kind of relief in your muscles/bones, getting energized and becoming relaxed. But the energy and peace you get are from the devil. By doing these (manava) exercises he shall slowly take over your body and mind until he controls your body.
Maybe it’s not your intention to open any gates for the devil by becoming aware of your body. But let me tell you, that the devil doesn’t care if you know this or not. When you enter his territory and open the gates, it’s enough for him to take you captive. This is what happens with Mensendieck (and yoga)
Mensendieck is a doctrine of man. It’s not based on Bible (le Afioga a le Atua) ma Lona poto. It is a doctrine of man, and therefore a doctrine of devils. The doctrines of the world, are foolishness to God. Just like God’s doctrine is foolishness unto the world; le toeaina.
There is so much more to write about, but I will stop here. Soon, yoga and the dangers of practicing yoga will be discussed.
Jesus is our Healer and we have total healing in Him. Faʻafefea? Faitau Iesu le faamalolo.
‘Ia fai ma masima o le lalolagi’
puna: Wikipedia
