Before you put another bite in your mouth, find out if it will interfere with your human growth hormone production. These 8 foods that reduce human growth hormone can impede your best efforts at the gym. You may think you are doing everything right to maximize hormone production however, the wrong dinner or before-bed snack could be your downfall.
Are you really what you eat?
When it comes to your hormone levels, the answer could very well be yes. That is why knowing these foods that reduce HGH levels are vital to your well-being.
Here is the list of top HGH inhibiting foods:
Bread and other Carbohydrates
Why Do Some Foods Reduce Human Growth Hormone Production?
You probably were shocked to see some of the items on that list. After all, your body needs protein to manufacture human growth hormone. How could it possibly be on this list? Continue reading to find out why.
For some of these 8 foods that reduce human growth hormone, it is not as much about the food as it is about the timing of consumption. Certain foods will minimize HGH production if eaten before bed. The reason: they can raise blood insulin levels that can inhibit human growth hormone production.
There is a sensational rhythm to her walk, the way she speaks, even her actions in the kitchen. She has her own styles and characteristics. Born to an American father and a Sri Lankan mother, she is blessed with a glowing beauty, stimulating smile and of course her long legs earns bewildered looks from those in the vicinity.
Being in the top 40 contestants of season 8 MasterChef USA, beating 50,000 plus contestants and enduring a five-month audition process, Jessica introduced some of the Sri Lankan cuisines with a touch of sophistication to them.
Strongly influenced by her grandmother, a Dutch-Burgher descent, who guided Jessica’s culinary journey with her expert hands, Jessica recalls about her childhood with unity, laughter and the sweet aroma emanating from the kitchen as her grandma concocted the most flavorful dishes.
“CEYLOVE; From Sri Lanka with Spice” written by Jessica is indeed a treat to all food lovers. The book perfectly conveys her admiration and respect for her inheritance and mother’s homeland through a collection of family recipes, stories, travels and life experiences. Her culinary makings draw on her Sri Lankan origins as well as her fashion and modeling background. She focuses on providing modern and fresh takes to traditional Sri Lankan dishes, often fusing with other cuisines from around the world.
What is quite special about this book is that 90% of its photographs and designs were done by her. “Sri Lankan food should come first” Jessica said admiring Sri Lankan cuisine.
Having graced the covers and billboards of the world, BiZnomics takes pride in speaking to this amazing woman who took our own Sri Lankan cuisine to the global platform;
I tried my best to show people that eating Sri Lankan food carries a host of pleasures, from style, color, aroma, ambience, and pleasurable palate from fingers to mouth contact – eating with our hands.
Q&A With – Jessica Heath
Q; What made you want to take part in MasterChef?
A;It was an incredible opportunity that literally came right to my doorstep. The auditions happened to be right in the heart of Washington DC, my hometown, so I jumped at the chance to showcase my Sri Lankan culinary skills.
Q: How did you know you had what it takes to become a Master Chef?
A:Sometimes in life you neverknow anything for certain, yet there is burning desire to move forward and try. It is your inner voice that says ‘I can do this’. You survey the competition and innately know you have what it takes. That is essentially what happened to me. It helped that I had the knowledge of an exceptionally colorful cuisine under my belt.
The Aluth Avurudda or the Sinhala and Tamil New Year as it is officially termed, is a traditional religio-cultural festival dating back from centuries past and held in April, the month of ‘Bak’ which word deriving from Sanskrit means ‘Bhagya’ or fortunate. Grandly celebrated throughout the country at specified auspicious times for each event, the Aluth Avurudda commence on the eve of the planetary change in the Zodiac circle with the sun moving away from Aries and entering Pisces.
The mythological concept of the Aluth Avurudda is that the Avurudu Kumaraya referred to as Indra Deva wearing a tall floral crown descends upon the earth in a silver carriage drawn by six horses. People in certain areas in the South of Sri Lanka light oil lamps to welcome the Avurudu Kumaraya and seek his blessing.
In the old world the agricultural farming society worshiped regional gods whom they believed to be in charge of the areas, during the planetary transition period of the New Year the Punya Kalaya also known as the Nonagathaya. Kalu Banda Deviyo, Minneriya Deviyo, Hurulu Deviyo, Ranwala Deviyo, Irugal Deviyo, Wanni Deviyo and Ayyanayaka Deviyo were some of the gods widely worshipped. Meanwhile, the goddess of chastity Pathini, figured among villagers in the Kalutara and Galle Districts where some rituals such as Peliyama and Ang keliya were practiced especially in her honor.
Although presently the Roman calendar is followed the world over, ancient Aryans formed the Saka Era affiliated to the Sinhala and Tamil New Year according to which we are in the Saka Era of 1941. This Saka Era depicted in almanacs was handed down to Sinhala Kings who adopted same in their official correspondence. Thalpath (ola manuscripts), thudapath, sannas and other royal documents as much as birth horoscopes carry the Saka Era.
From time immemorial up to the dawn of the new civilization, human beings had lived with nature, with chiefly those in agrarian societies of yore worshipping the Sun and other celestial elements. On the day of the New Year Hindus even today gather on the banks of the Yamuna River, and people of Benares on the banks of the Yamuna and Ganga to worship the rising Sun.
One of the captives of the English vessel which touched on the eastern coast in AD 1660 and was taken prisoner by the Kandyans Robert Knox, later wrote a celebrated book on the Kandyan Kingdom titled a ‘Historical Relation of Ceylon’ in which is mentioned that at that time, the new year was a major festival of the Sinhalese celebrated in March following the harvesting of paddy in February, six months after it was sown in September with the fall of the rains.
According to the chronicles, during the period of the Sinhala kings of the Kandyan kingdom there were four principal national festivals observed: the Avurudu Mangalya, Nuwara Perehera, Kaitiaya Mangalya – the festival of the lamps and the Aluth Sahal Mangalya – festival of the rice. These had been instituted both for religious and political objectives.
In ancient Lanka, before the approach of the New Year, the king’s physicians and astrologers were allocated specified duties. The former, to superintend preparation of a thousand pots of juices of medicinal plants at the Natha Devale in the premises of the Dalada Maligawa from whence carefully covered and sealed, they were sent to the royal palace and distributed with much ceremony to the temples where at the auspicious time the heads of the people were anointed on the ‘Thel Gana Avurudda’. The king’s head too was anointed with great solemnity. Meanwhile the duty of the astrologers was to form the Nekath Wattoruwa based on which commenced every activity: the Nonagathaya, dawn of the New Year, lighting the hearth, partaking of the first meal, ganu denu or transactions, and settling forth to work.
Sinhala kings gave royal patronage to the celebrations. During the rule of the Nayakkara Kings, festivities shifted to fall in line with the Tamil New Year, Pudu Warsham. The palace was adorned with thoranas or pandals that made a very fine show. On top of implanted poles were flags fluttering and all about hung painted cloth with images and figures of men, beasts, birds, and flowers. In addition, fruits were hung up in order and exactness. On each side of the arches stood plantain trees with bunches of plantains on them. At the appointed time of commencement of the New Year, the king sat on his throne in state surrounded by his chiefs, and the ceremony began.
The rituals of ganu-denu or transactions prevail in society but with a different from the past. In the Kandyan Kings regime the ceremonies were held as a joint ritual with all office bearers participating to prepare the royal cuisine. They were the Bathwadana Nilame, Vahala Ilangama, Muhandiram, Kuttaha Lekam, Sattambi Ralas, Madappuli Ralas, Mulutenge Mahattayas, Pihana Ralas, Mulutenge Naide. Those in attendance were Maha Aramudali Wannaku Nilame, Maha Gabada Nilame, Veebedda Rala and Undiya Rala.
It is recorded that during the ganu-denu period people brought in as taxes, money, corn, honey, cloth, alcohol, oil, wax, iron, elephant tusks and tobacco among other items. Following the ganu-denu the citizens went among their professions. The king himself as the head of the nation went to the field and turned the first sod with the royal golden plough. This was a feature of patronage of the kings and especially the anointing of the head was looked as a special interest taken to look after the health of the people. The traditional outdoor games seem to have disappeared from the villages.
‘’The lessons all the rituals impart is the togetherness, generous collective harmonious living with mutual help and service to others to co-exist’’