Criton device. The “nevoton” is being replaced by the “kriton” device: it will restore your health faster - he is the newest miracle doctor! There are contraindications, so consultation with a specialist is required
Description
Crystalline electromagnetic applicator Kriton-K-5/25 CARDIOMAG This is a miniature physiotherapy device. It is designed specifically to provide relief from cardiovascular diseases at home.
CARDIOMAG will help you with:
- hypertension stages 1-2;
- mild hypertension without changes in blood pressure;
- headache.
Regular use of CARDIOMAG will allow:
- increase the interictal period;
- avoid “jumps” in blood pressure;
- reduce the number of medications used (in some cases, stop completely);
- reduce the likelihood of stroke.
Action of KARLIOMAG based on the positive effect on the body of reflexology, low-intensity constant magnetic field and microcurrents in biologically active points and human zones (BAA and BAZ).
CARDIOMAG is a pendant made in the form of a non-separable disk, inside of which there is a specially processed ferroceramic material. A piezoelectric element is fixed on the surface of the disk facing the body.
The ferroceramic insert generates a constant low-intensity magnetic field, and the piezoelectric element converts movements into pulsed microcurrents of variable frequency and amplitude.
Electrical microcurrents do not damage the energy channels of the BAP; in this way, CARDIOMAG compares favorably with electropuncture therapy, in which the BAP is exposed to large currents. Thanks to the action of constantly changing microcurrents, the effect of the magnetic field is enhanced, and also helps to avoid the body becoming accustomed to the magnetic field.
The effect of microcurrent and magnetic field on BAP ultimately triggers a complex mechanism for realizing the effect of reflexology on a sick person and allows the applicator to be used for preventive purposes.
Contraindications for use: pregnancy; acute infectious diseases and febrile conditions of unknown etiology; acute disorders of cerebral and coronary circulation (acute stroke, heart attack); diseases associated with blood clotting disorders (acute thrombosis of veins and arteries); systemic blood diseases; mental illness in the acute stage; individual intolerance; presence of an implanted pacemaker.
Specifications:
- magnitude of constant magnetic field induction on the working surface of the applicator: 8.4-12.0 mT;
- applicator pulse voltage amplitude: 0.05-0.5 V;
- characteristics of the current generated by the applicator: pulsed bipolar of variable frequency and amplitude;
- bipolar peak pulse duration: 0.5-3.0 ms.
Warranty period 12 months.
Product service life is 5 years.
Manufacturer: LLC NPF "NEVOTON", Russia, St. Petersburg.
You can buy Kriton-K-5/25 crystalline electromagnetic applicator for influencing BAP and BAZ in the online medical equipment store "MedMag24" through the website or by calling.
Delivery and payment
Product delivery options:
- Option 1: Moscow, within the Moscow Ring Road
For orders over 3000 rub. - delivery cost 0 rub.
For orders less than RUB 3,000. - delivery cost 250 rub. - Option 2: Moscow, outside the Moscow Ring Road(for orders - weight up to 4 kg, volume up to 0.05 m3.)
Delivery outside the Moscow Ring Road is paid regardless of the order amount.
The distance beyond the Moscow Ring Road is calculated based on route construction data in the Yandex.Maps service without taking into account traffic jams. - Option 3: Pickup(Moscow, Orekhovo metro station)
Shipilovsky proezd, house 43, building 2, TBK Labyrinth, store 7 - Option 4: Delivery throughout Russia (100% prepayment)
Russian Post, SDEK, EMS, TC Business Lines, etc.
Shipment of goods only after 100% payment of the order.
It is made in the form of elastic rubber plates with needles and applicator rollers attached to them. The rubber base around the needles and along the edges of the applicator has restrictive projections that protect the patient's skin from excessive penetration of the needles and from damage. The placement of the needles (pitch, or distance between the needles) and the set of metals from which they are made varies depending on the individual needs of the user. The base metals of the needles are copper (brass) and iron needles, all or part of which are coated with another metal (only the tip of the needle is free). For example, there may be the following options: iron needles without coating or coated with nickel, chromium, zinc, aluminum, etc.; copper needles, uncoated or coated with silver (gold).
Applicator sizes
The applicator pitch is selected depending on individual skin sensitivity, which does not always depend on age (focus on the comfort of sensations during application). Children and young people are usually recommended to use applicators with a thicker pitch, and older ones - with a sparse pitch.
Recommendations by age groups: 2-10 years - 3.5 mm; 7-15 years old - 3.5 and 4.9 mm; 15-30 years - 4.9 and 5.6 mm; 30-50 years - 5.6 and 6.0 mm; 40 years or more - 5.6 and 7.0 mm.
Small applicators are used for long-term application, even wearing, in places of greatest pain, in areas where the largest number of acupuncture points are located. It is recommended to wear such an applicator under a belt, elastic bandage or under a strengthening bandage.
The purpose and mechanism of action of plate applicators and rollers are similar. Indications for treatment are the same. But there are differences.
Differences between plate applicators and rollers.
Plate applicators are designed for static use; they have a more pronounced galvanic effect felt by the patient. Applicable for application to all areas of the body, mainly on the back, neck, head, abdomen, under the feet and calf muscles. Working with plates does not require outside help.
You need to lie on the applicator or apply it with pressure (for example, pressing it with a tight bandage or placing a bag of sand on top). Pay special attention to the correct placement of the applicator, because the effectiveness of the treatment and the nature of the sensations you receive depend on it. You must like procedures. It must be remembered that the larger the body area covered by the applicators, the less time is required to achieve a therapeutic effect.
Rollers are applicators for dynamic application ("needle shower"). Used on all parts of the body. The effect is achieved 2 times faster than when using a plate applicator. The roller requires the participation of an assistant when treating the back and hard-to-reach areas of the body, but it is convenient for impact on any area (arms, legs, head, face, etc.). Using the applicator roller, you can warm up the whole family after hypothermia in 10 minutes. Children really like it when they are “rolled” with a roller; they simply laugh with pleasure.
Features of the Lyapko applicator:
Applicator Lyapko "Quadro" 6.2
Applicator Lyapko "Baby" 5.8
Applicator Lyapko "Sputnik" 6.2
Applicator Lyapko "Rug" 6.2
Applicator Lyapko "Single" 6.2
Applicator Lyapko Roller "Face" 3.5
Description and technical specifications
Used to treat hypertension stages I and II. It has a gentle effect on biologically active zones with a magnetic field and electrical impulses. The operation of the Cardiomag device is based on magnetic therapy and the use of electrical impulses. The magnitudes of the magnetic field and electrical impulses in the Cardiomag device are specially selected to have the maximum effect on biologically active points and areas responsible for blood pressure levels.
Technical characteristics of CARDIOMAG
- The magnitude of the constant magnetic field induction on the working surface of the applicator is 8.4-12.0 mT
- The amplitude of the pulse voltage is -0.05-0.5 V
- Characteristics of the current generated by the applicator - pulse bipolar variable frequency and amplitude
- Duration of bipolar, peaked pulse -0.5-3.0 ms
Treatment of hypertension is a lifelong process. And it is necessary to be treated not only when the pressure has increased, but regularly, so that the pressure does not increase. Therefore, it must always be used, even during periods of stabilization of blood pressure.
CARDIOMAG TM (Kriton K-5/25) is used for:
- Stages I and II hypertension
- Borderline arterial hypertension
- Mild hypertension without changes in blood pressure
- The Cardiomag device relieves pain in people with diseases of the gastrointestinal tract,
- Coronary heart disease, as well as those who suffer from headaches
There are contraindications, so consultation with a specialist is required:
- Acute stroke and heart attack
- Systemic blood diseases
- Fever of unknown etiology
- Presence of an implanted pacemaker
- Individual intolerance
- Pregnancy
Features of the therapeutic effect of a crystalline electromagnetic applicator. Treatment of hypertension should be ongoing, and not just during exacerbations. The applicator should be used continuously.
Regular use of the device will allow you to:
- increase the interictal period
- improve tolerance to “jumps” in blood pressure
- reduce the number of medications used (in some cases, stop completely)
- reduce the chance of stroke
Scope of delivery:
- Applicator "CARDIOMAG" - 1 pc.
- Operation manual - 1 pc.
- Consumer packaging - 1 pc.
Package: carton
- Registration certificate FSR 2008/01626
- Declaration of conformity ROSS RU.ME95.D00738
Production: LLC NPF Nevoton
The online store "Radugamed" offers to buy the device in Moscow at an affordable price.
Socrates. In this case, I think that he will come not today, but tomorrow. I conclude this from a certain dream that I saw that night shortly before waking up, and, perhaps, it was opportune that you did not wake me up.
Crito. What kind of dream was this?
Socrates. It seemed to me that some beautiful and majestic woman in white robes came up to me, called me and said: “Socrates!”
Crito. What a strange dream, Socrates!
Socrates. But its meaning seems to be clear, Crito.
Crito. Only him alone.
Socrates. Does this mean he needs to be afraid of reproach and rejoice in the praise of one person, and not everyone?
Crito. Obviously.
Socrates. Therefore, he must behave, exercise his body, and, of course, eat and drink as it seems necessary to one - the one who is assigned to this matter and understands it, and not as it seems necessary to everyone else .
Crito. That's right.
Socrates. Okay. And if he does not listen to this one and does not value his opinion, but values the words of the majority or those who do not understand anything about this, then will he not tolerate any evil?
Crito. Of course he will.
Socrates. What kind of evil is this? What does it concern? Of what belongs to the disobedient, what exactly?
Crito. Obviously, the body, because it destroys it.
Socrates. You speak well. Isn’t it the same in other things, Crito, so as not to list all the cases? Well, of course, regarding the just and the unjust, the ugly and the beautiful, the good and the evil - the very thing about which we are now conferring, whether we need to be afraid of all this and follow the opinion of the majority or the opinion of one, if only there is one, who understands this, and who should be ashamed and feared more than all the others put together? After all, if we do not follow him, then we will spoil and destroy the very thing that becomes better from justice, but perishes from injustice, as we have argued before. Or is that not true?
Crito. I think so, Socrates.
b Crito. You're right, Socrates, that's what they might say.
Socrates. But, my dear, I don’t know about you, but with regard to this reasoning, it seems to me that we had something similar to it before. Think about this again: are we still worth it or not because what we need to value most is not life as such, but a worthy life?
Crito. Of course we are.
Socrates. And what is good, beautiful, fair, what is all the same - do we stand for it or not?
Crito. We're standing.
Crito. Obviously not.
Socrates. And now here’s what, Crito: is it necessary to do evil or not?
Crito. Of course it shouldn't, Socrates.
Socrates. Well, is it fair or unfair to repay evil for evil, as the majority demands?
Crito. Not fair in any way.
Socrates. Therefore, it seems that doing evil to people or violating justice is the same thing.
Crito. You're right.
Socrates. Therefore, one should neither repay injustice with injustice, nor do evil to people, even if one had to suffer from them in some way. Just watch, Crito, lest it turn out that by agreeing with this, you are agreeing contrary to generally accepted opinion, because I know that few people think and will think so. However, when some think this way, and others not so, then there is no longer any common advice, but each certainly despises the other for his way of thinking. The same here you are, look at this as best you can, do you agree with me, does it seem to you the same as it does to me, and can we begin the meeting by neither violating justice nor repaying injustice with injustice? , nor is it in any case right to repay evil for the evil suffered? Or do you back down and disagree with this start? It seemed so to me before, and now it still seems so, but if, in your opinion, it is somehow different, then speak and teach. But if you remain with the same thoughts, then listen further.
Crito. And I remain with the same thoughts, and think the same as you. Speak up.
Socrates. Well, after this, of course, I will say, or rather, ask: if you have recognized something as fair, should it be fulfilled or not?
Crito. Needed.
11. Socrates. So look now: by leaving here without the consent of the city, 50 are we not causing harm to anyone, and if we are doing it, is it not to those who are least likely to cause it? And do we fulfill what we have recognized as fair or not?
Crito. I cannot answer your question, Socrates: I do not understand this.
Socrates. Well, look at this: if, while we were about to run away from here - or whatever it was called - if at that very time the Laws and the State came here and, blocking our way, asked: “Say - Tell us, Socrates, what are you planning to do? Are you planning to destroy us, the Laws, and the entire State, as far as this depends on you, by this very thing you are embarking on? Or do you think that a state in which judicial sentences have no force, but at the will of private individuals become invalid and are destroyed, can still stand safe and sound?” What do we say to this or anything similar, Crito? Indeed, not only rhetoricians have much to say in defense of the law that we are repealing and which requires that judicial decisions remain in force. Or perhaps we will object that it was the city that treated us unfairly and decided the matter incorrectly? c Are we going to tell them?
Crito. Of course this is the same, Socrates!
12. Socrates. “How is this so,” the Laws may say, “did you and I, Socrates, have any other agreement besides standing firmly for the judicial decisions that the city would make?” And if we began to be surprised at this, they would probably say: “Don’t be surprised at our words, Socrates, but answer; By the way, it’s your custom to use questions and answers. Answer us: for what of our guilt are you going to destroy us and the city? Didn’t we, in the first place, give birth to you, and wasn’t it with our blessing that your father received your mother as a wife and brought you into the world? Well, tell me: do you blame anything in those of us who relate to marriage?” “No, I don’t blame you,” I would say to this. “But perhaps you blame those who relate to the upbringing of the born and his education, which you yourself received? Didn’t those of us who run this do a good job, demanding from your father that he give you a musical and gymnastic education?” “Okay,” I would say to this. " So. Well, after the fact that you were born, raised and educated, can you deny, firstly, that you are our offspring and our slave - both you and your ancestors? If this is so, then do you think that you can rightfully be equal to us? And whatever we intend to do with you, do you think it’s fair to do the same with us? Or perhaps you think that if you had a father or a master, then in relation to them you would not have equal rights, so that if you suffered anything from them, you could not repay them same thing, neither answering abuse with abuse, nor beatings 51 with beatings, and much of the like, but with the Fatherland and the Laws, all this is allowed to you, so if we, finding this fair, set out to destroy you, then you too, to the extent possible It depends on you, will you set out to destroy us, the Fatherland and the Laws, and at the same time will you say that you are acting justly - you who truly care about virtue? Or are you, in your wisdom, not noticing that the Fatherland is more precious than your mother, your father, and all other ancestors, that it is more inviolable and sacred, and is held in greater esteem by both gods and people - those who have intelligence, and that if the Fatherland is angry, then you need to be afraid of it, give in and please it more than your father, and either admonish it, or do what it orders, and if it sentences you to something, then you need to endure it calmly, whether whether it is rods or prison, whether it sends you to war, whether it sends you to wounds or death - that all this must be done, that this is fair and that you should not surrender to the enemy, or run away from him, or leave your place, but that in war, and in court, and everywhere, one should do what the City and the Fatherland command, or admonish them when justice requires it, but committing violence against a mother or father, and even more so against the Fatherland, is wickedness? “What do we say to this, Crito? Do the Laws tell the truth or not?
Crito. I think it's true.
13. Socrates. “Well, look, Socrates,” the Laws will probably say, “are we telling the truth that what you planned to do to us is unfair? Indeed, we, who gave birth to you, fed you, raised you, endowed you with all kinds of benefits, both you and all other citizens, - at the same time, we warn each of the Athenians, after he has been entered into the civil register and has become acquainted with state affairs and with us, the Laws, that if he doesn’t like us, then he is allowed to take his property and go wherever he wants, and if any of you don’t like us and the city and any of you wants to go to a colony or settle somewhere else, none of us, the Laws, puts obstacles in his way or forbids him to go anywhere, while preserving his property. About the same one of you who remains, knowing how we judge in our courts and conduct other affairs in the city, we are already talking about this, that he actually agreed with us to do what we command; and if he does not obey, then we say that he violates justice three times: by not obeying us, his parents, by not obeying us, by his teachers, and by the fact that, having agreed to obey us, he does not obey us and does not admonish us when we do something wrong, 52 and although we offer, and do not rudely command, to carry out our decisions and give him the choice of one of two: either admonish us, or execute, he does neither one nor the other.
14. These are the accusations, we say, that you too will be subject to if you do what is in your mind, and moreover, not less, but more than all the Athenians.” And if I said: “Why?” , then they, perhaps, would rightly note that I, after all, had the strongest agreement with them about this. They would say: “We, Socrates, have great evidence that you liked both us and our city, because you would not have sat in it as no Athenian sits, if you had not liked it so much.” like no other Athenian; and you never left the city, either for a holiday or anywhere else, except once for Isthm and even for war; and you never traveled like other people, and the desire to see another city and other laws did not attack you, you were satisfied with us and our city - that’s how much you preferred us and agreed to live under our control; and you got children in our city because you like it. Finally, if you wanted, you could have demanded exile for yourself at the trial and then, with the consent of the city, you would have done the same thing that you are planning to do now without its consent. But at that time you assumed nobility and seemed not to be embarrassed by the thought of death and said that you prefer death to exile, but now you are not ashamed of these words, and you do not look at us, the Laws, intending to destroy us, d and You are acting as the most worthless slave could act, intending to flee contrary to the obligations and contracts by which you have pledged to live under our control. So, first of all, answer us this: are we telling the truth or not, claiming that you, not in words, but in deeds, agreed to live under our control? What do we say to this, my dear Crito? Wouldn't we agree with this?
Crito. Absolutely, Socrates.
Socrates. “In this case,” they may say, “are you not violating the obligations and agreements that you concluded with us, without being forced to enter into them and without being deceived and not having the need to resolve the matter in a short time, but for seventy years?” , during which you could have left if you didn’t like us and if these agreements seemed unfair to you. You did not prefer either Lacedaemon or Crete, so well-maintained as you constantly claim, nor any of the Hellenic or barbarian states, 53 but you left here less often than the lame, blind and other cripples come out - so, especially in Compared to other Athenians, you liked both our city and us, the Laws. But now you refuse our terms? You should have followed our advice, Socrates, and would not have made people laugh by leaving the city!
15. Think about it, really: if you violate these conditions and find yourself guilty of something similar, what good will you do for yourself and for your loved ones? b That your loved ones will be threatened with exile, that they may lose their hometown or lose property, this is at least obvious. As for yourself, if you go to one of the nearest cities, to Thebes or Megara, since both of them, Socrates, are governed by good laws, then you will come there as an enemy of the state order of these cities, and everyone to whom his city is dear will He will look askance at you, considering you a destroyer of laws, and you will give your judges the glory that they decided the case correctly, because the destroyer of laws may very well seem to be a corrupter of youth and foolish people. c So, do you not intend to avoid cities that are governed by good laws and the most worthy people? But in that case, is it worth you to continue living? Or will you want to get closer to these people and will not be ashamed to talk with them? But what is there to talk about, Socrates? Or about the same thing as here - that for people there is nothing more valuable than valor and righteousness, observance of statutes and laws? And do you not think that this would be unworthy of Socrates? d One should assume. But let’s say you went further from these places and arrived in Thessaly, to the friends of Crito; it is certain that there is great disorder and debauchery there, and they would probably be happy to listen to your story about how funny it was when you escaped from prison dressed up, wearing a goatskin or something else that is usually worn when escaping and changing his appearance. And why are you, an old man who, in all likelihood, does not have much time left to live, decide to cling to life so cowardly, no one will notice this to you? Maybe he won’t notice if you don’t offend anyone, otherwise, Socrates, you will hear a lot of things that you don’t deserve at all. And so you will live, ingratiating yourself with all sorts of people, and you will have nothing left to do except enjoy your food, just as if you were going to Thessaly for dinner. And conversations about justice and other virtues, where will they go? 54 But of course, you want to live for the sake of your children, in order to feed and raise them? How can this be, however? Will you feed and educate them, taking them to Thessaly, and on top of everything else, make them foreigners? Or do you not think of doing this, but think that they will receive a better upbringing and education if they are brought up during your lifetime, even if far from you? Or do you think that your loved ones will take care of them if you move to Thessaly, but if you move to Hades, they won’t? One must assume that they will, if only they are good for anything, your so-called relatives.
