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NEW WEBSITE: www.ephesians-511.net JULY 2004, AUUST 200!

, "AY#$%T$BE& 2012#JULY
201'
A Y U & ( E ) A
This study of ayurveda was prompted by inquiries made of the writer [from India and abroad] by some who
were concerned with the question of any potential difculties that may arise in the use of this Indian
system of medicine by Christians, especially with the Vatican cautions on New !e remedies, herbal
medicine and holistic health therapies in its "ebruary #, $%%# &ocument' They wanted to (now, )Does
ayurveda ft the bill*)
$&IINS
+aid to be part of the tharva Veda and practised from Vedic times, ayurveda derives from the +ans(rit
ayur [life] and veda [(nowled!e or science], meanin! ,the science of life,' -ne story concernin! its ori!in
!oes li(e this.
Concerned about the problem of disease on earth, sa!es meetin! on the /imalayas deputed one
0haradwa1a to approach the !od Indra who (new about ayurveda from the shwini twins, the physicians to
the !ods, who learnt it from &a(sha 2ra1apati who in turn had received his (nowled!e from the creator,
0rahma'
0haradwa1a passed on his learnin! to the other sa!es, of whom one 2unarvasu treya tau!ht it to his si3
disciples'
!nivesha, one of the si3, wrote his learnin! down in the !nivesha Tantra around the 4
th
century 0C, which
was revised by Chara(a as the Chara(a +amhita in the 5
th
century 0C, and a!ain revised in the 6
th
century
& by &ridhabala, a 7ashmiri pandit' nother te3t, the +usruta +amhita, [by +usruta who is re!arded as the
father of ayurvedic sur!ery] is the main source of (nowled!e about sur!ery in ancient India' -ther ancient
Indian ayurvedic classics are the 0hela +amhita, Nava Nita(a, shtan!a +am!raha, shtan!a /ridaya
+amhita, 8adhava Nidhana, and the 0hava 2ra(asha of 0havamisra'
ncient Indian treatises by 2arasara, +halihotra and Na(ula dealt with the ayurvedic treatment of elephants
[gaja ayurveda], cows [go ayurveda], and plants [vriksha ayurveda]'
9eco!nised by the :overnment of India, there are now thousands of ayurveda dispensaries, pharmacies,
and over ;%% hospitals and $%% colle!es all over the country'
(E)I% UN)E&STAN)IN $* "AN
In ayurveda there is the concept of prakriti which means ,nature, or the ,natural form, or ,constitution, of
the human body' Pra means ,source, or ,ori!in,' Kruthi means ,to form,' 2ut to!ether, they mean ,natural
form, or ,natural ori!in,' &isease is said to occur when there is a chan!e in this ori!inal form at the
physiolo!ical or psycholo!ical level' yurveda lays emphasis on e3aminin! the pra(riti or natural state of
an individual <rst' The disease, vikruthi, is e3amined later'
0ut it is not as simple as all that'
The philosophy of ayurveda is based on the doctrine of the pancha bhutas [<ve elements] or panch
mahadev [<ve primal divine ener!ies] of which all livin! and non=livin! thin!s are believed to be
composed' They are akasha [ether], vayu [air], teja [<re], apa or jala [water], and prithvi [earth]'
The combination of these <ve elements are represented in the form of one of the three doshas [tridosha]
or ,body humours, which are vata [ether > air], pitta [<re] and kapha [water > earth], also described as
wind, bile and phle!m respectively' yurvedic doctor C'?' ?oseph states that the theory of tridosha is )the
basis of the physiolo!y, patholo!y and therapeutics of ayurveda')
yurveda considers the human bein! as a combination of the <ve elements, the three doshas, the seven
body tissues [sapta dhatu], <ve senses [pancha indriya], mind [manas], intellect [budhi] and soul
[atman]'
)-steoporosis or ashtakshaya is due to the lac( of agni It is an imbalance in the doshas, especially an
increase of (apha with vata)[@
th
&, ?anuary $%%@]'
yurveda aims at (eepin! these structural and functional aspects in samyavastha, a state of equilibrium
or simply, !ood health' This equilibrium is maintained throu!h various techniques, procedures, re!imens,
diets and medicines' 1.

T+E T+E$&Y $* TASTES
The theory of rasas [tastes] plays an important role in ayurveda, as it determines the selection of
medicines and diet' The food that we consume is composed of the pancha bhutas' ll <ve elements !o to
ma(e any one taste, but in diAerent tastes, diAerent elements predominate thus !ivin! it its characteristic
taste'
+o, with the predominance of the apa [water] element, there is a sweet tasteB if apa and te1a [<re], then the
taste is saline or saltyB if vayu [air] and te1a, food tastes pun!entB vata [air plus ether] foods are bitterB and
if vayu and prithvi [air and earth] are predominant, your food will taste astrin!ent'
The various rasas [tastes] of diAerent foods are said to produce certain physiolo!ical functions, eAects, and
characteristics' +weet is said to increase the seven dhatus [blood, Cesh, fat, bone, marrow, semen and life
essenceB or rakta, mamsa, medas, asthi, majja, sukla and ojas]B it helps the ,si3, sensesB it is moist, cold
and heavy'
+aline taste is !ood for di!estion, removes vata, secretes (apha, and is moist and warm'
2un!ent tastin! foods rouse di!estive <re and are dry, warm and li!ht'
The bitter taste promotes appetite, assists in di!estion and removes harmful doshasB it is dry, cool and
li!ht'
The astrin!ent taste restores harmony amon! the doshasB it is dry, cool and heavy'
+our or acidic taste is said to stimulate di!estion, develop the body and remove vataB it is moist, warm and
li!ht'
In addition to taste, diAerent foods are said to possess other qualities' There are the ten pairs of opposites.
liquid and solid, small and lar!e, cold and hot, dry and oily, cold and hot, li!ht and heavy, smooth and
rou!h etc'
The most important are the li!ht [which contain the properties of air and <re] and heavy [earth and water]
qualities'
Di!ht foods can be consumed in !reater amounts without harm, but doin! the same with the heavy foods
can be harmful to health' Each taste is listed as li!ht or heavy in two orders of li!htness or heavinessB the
order of the <rst list is bitter= pun!ent= sourB the order of the second list is sweet= astrin!ent= bitter'
The food that we eat is modi<ed in our bodies into the seven dhatus' Pranavayu moves it to the stomach,
where samana vayu di!ests it' &urin! three diAerent sta!es of di!estion, the food becomes sweet or
(apha, succeeded by a sour reaction or pitta, culminatin! in a bitter=astrin!ent or vata condition in the
lar!e intestine'
Fhen the food is thorou!hly di!ested, ahara rasa [food 1uice] is produced' &riven by pranavayu it passes
throu!h the blood vessels to the heart' It is this ahara rasa that produces rasa dhatu from which the seven
diAerent dhatus result. from rasa dhatu, bloodB from blood, CeshB from Cesh, fatB from fat, bonesB from
bones, marrowB from marrow, semenB and from semen, the life=essence' The transformation of ahara rasa
into diAerent dhatus is brou!ht about by paka [a process of coo(in!] for which two ener!ies, the bhutagnis
[the internal heat of the <ve bhutas] and the seven dhatvagnis [the respective <res of the dhatus] are
responsible'
T+E %AUSES $* )ISEASE
s a result of this di!estion and assimilation, the prasadas which maintain and sustain the body, and the
malas or waste matters [li(e urine and faeces, sweat, oiliness of s(in, the nails and hair] which pollute the
body if they are in e3cess, are produced' -f all the malas, the most important are vayu, pitta and kapha'
Fhen they are present in the body in the ri!ht proportion, they act constructively, as do the dhatus' If not,
they upset the equilibrium of the dhatus and cause vaishyamya or disease' It is because of this that they
are called doshas, or vitiators of the dhatus'
7apha, ayurveda teaches, has its ori!in and seat in the stomach from where it spreads in the body'
It imparts moisture' Its activity in diAerent parts of the body is !iven diAerent names and each has diAerent
functions and bene<ts' "or e3ample, called shlesaka in the 1oints, it ma(es them Ce3ible' If deran!ed, it
causes heaviness'
The principal abode of pitta is the re!ion between the stomach and the lar!e intestine' It is the only entity
of the body that has heat' 2itta may reside in or!ans li(e the liver, spleen, heart where a!ain, they are
(nown diAerently'
/eart pitta is called sadhaka [the eAective <re], and in the eyes, it is (nown as alochaka [the beholdin!
<re]'
Vayu is located in the urinary bladder, the intestines, the pelvis, thi!hs, le!s and the bones' Gnder diAerent
names [udana, prana, samana, apana, vyana], they serve to supply ener!y in respect of actions,
movements, breathin! functions, e3cretion etc', e'!' 2rana vayu in the heart causes inward breathB its
deran!ement causes hiccup and asthma' Those who possess an equilibrium of the three doshas from the
time of conception, have !ood health'
If one of the doshas predominates, they are prone to disease'
&isease in a body has three causes. nidanas or predisposin! causes which vitiate a doshaB doshas
themselvesB or, dushyas, which are deran!ed dhatus' Nidanas cannot, of themselves, cause disease, or
act on the dhatus directly'
They must <rst vitiate the doshas, followin! which the vitiated doshas act on the dhatus which become
dushyas and then cause disease' Thou!h the attributes of the doshas are mutually opposed to one another,
they do not always neutralise one another and can !row simultaneously violent in a system'
2.
)IAN$SIS , T&EAT"ENT
In his treatment, the practitioner corrects the dia!nosed imbalance of the doshas etc throu!h appropriate
diet, and remedies derived from either ve!etable, mineral or animal sources and administered in the form
of powders, solutions, decoctions, medicated oils or !hees etc'
yurveda teaches that the ,taste, of some substances chan!es after di!estion' In such cases, this
secondary taste is what matters' This theory of taste plays an important role in the selection of medicines
and diet' It holds that the remedies act on the body throu!h their rasa [taste Has discussed earlierI], vipaka
[post=di!estive taste], virya [potency], and prabhava [special action]' To (now beforehand how a particular
remedy will act, one needs to be educated on the above characteristics of each of these dru!s, as well as
all the items of the diet to be prescribed'
They are classi<ed as akashatmaka, vayavya, agnya, apya, and parthiya [ethereal, airy, <ery, watery and
earthy]'
In line with the monistic outloo( of the Vedas, ayurveda considers the human bein! as a microcosm of the
cosmic macrocosm, but treatment is individualiJed' &ia!nosis involves several e3amination points li(e
pulse, ton!ue, eyes, urine, faeces and visual and sensory inference and includes questionin! of the patient
on aspects of his lifestyle'
yurvedic treatment consists of two measures, preventive and curative' The former includes personal
hy!iene, appropriate social behaviour and rasayana sevana or use of re1uvenative materials' The latter
consist of dru!s [oushadhi], diets [anna], and e3ercises [vihara]'
The system of ayurveda is also called ashtanga ayurveda because it has ei!ht disciplines.
kaya chikitsa [internal medicine]B agada tantra [to3icolo!y]B salakaya tantra[diseases pertainin! to ear,
nose, throat]B
salya tantra [sur!ery]B kaumara bhrithya [pediatrics]B rasayana [!eriatrics, the science of re1uvenation]B
vaji karana [the science of aphrodisiacs]B and bhuta vidya [psychiatry]'
Pancha karma means <ve therapies for removal of to3ins from the body' In ayurveda there are three steps
in treatin! a disease' They are samsodhana [cleansin! process], samsamana [palliative measures] and
nidana parivarjana [treatin! the causes]' &iseases treated by samsamana may recur, but pancha (arma,
which is a synonym for samsodhana, is more eAective' The panch (arma are vamana [emesis or induced
vomitin!], virechana [pur!in!], vasti [enema] which is of two (inds, snehavasti and kashayavasti, done
with medicated oils and medicated decoctions respectively, and nasya or instillation of medicines throu!h
the nose' +usruta !ives stress to rathamoksha [blood=lettin!] as one of the pancha(armas, ta(in! the two
(inds of vasti as a sin!le (arma'
AYU&(E)A IN%.
Fith !lobalisation, there is bi! money to be made in ayurveda' yurvedic products are an important source
of forei!n e3chan!e for India' n )Intellectual Conclave on yurvedic 9esearch 8ethodolo!y and
"ormulations) was held in 7ochi in 8arch $%%@, 1ointly or!aniJed by the Indias number one e3porter, 7erala
yurveda 2harmacy Dtd' [72D] and the powerful Confederation of Indian Industries'
7erala as a popular tourist destination oAers health spas and ayurveda pac(a!es of which the foremost is
72Ds yurved :ram /erita!e Fellness Centre, where a pac(a!e may cost upto 9s' $;,%%%'
Consumer healthcare products in the ayurvedic medicinal se!ment are !rowin! at #%K, twice the pace of
the industry !rowth rate, promptin! the entry of allopathic pharmaceutical !iants Cipla, Dupin, 9anba3y
etc' in a mar(et dominated by /imalaya, &abur, 0aidyanath, and Chara( 2harma'
[The earliest players were &abur, &odh 2appaswer, 7otta(al, and Vaidya Nath, all founded between L46%
and L6L%]'
The latest entrant is the !iant /industan Dever, Indias lar!est "ast 8ovin! Consumer :oods company who
have recently opened yush Therapy Centres [<ve of them in Chennai and four in 0an!alore], in
collaboration with the Coimbatore=based rya Vaidya 2harmacy' India will shortly be covered by doJens of
centres run by franchisees'
The Christian believer must be able to distin!uish between classical or shuddha [pure] ayurveda with its
inherent Vedic philosophical presuppositions, and modern commercial ayurvedic preparations'
Fith the !rowin! popular emphasis on total health, bodycare, and proper nutrition, the ,ayurvedic, label
sells but manufacturers use simple substances found in nature as the basic in!redients for the manufacture
of their s(in and hair care oils, creams, soaps, shampoos, toothpastes, di!estive pills and tonics etc' These
preparations are safe, and reasonably eAective, thou!h a bit on the e3pensive side' Their laboratories use
scienti<c methods of research, clinical testin! and standardiJation, and are more allied to modern
biochemistry than to bhutas, doshas and rasas'
0ut pure ayurveda is not prepared to be left behind' 0esides classical ayurvedic institutions of learnin!,
there are ayurvedic colle!es that teach students the fundamentals of modern sciences and even the
sub1ects of the human anatomy, clinical anaesthesia and aseptic precautions as in re!ular medical
colle!es'
Daboratory=based dia!nostics for the con<rmation of dia!noses made accordin! to ayurvedic principles,
and patholo!ical tests for the e3amination of body Cuids etc' are also included in some ayurvedic clinics'
'.

SUBTLY )E%EI(E)
/owever, the basic vedic underpinnin!s of ayurvedic philosophy subtly e3ert their inCuence on its teachers
and promoters, and cannot be i!nored or substituted for, as we see in the case of the Chempa(asseril
Vaidyars of 2ala in 7erala who are Catholic Christians' The present Ayurvedacharya &r' C' ?' ?oseph, a
0achelor in yurvedic 8edicine with a &iploma in Natural Therapy and a &octorate in Inte!rated 8edicine,
is the !randson of the founder who started an ayurvedic centre in L6L% that !rew into a hospital under his
son, himself an ayurvedic doctor'
&espite his claim of )combinin! and correlatin! ayurveda and modern systems of medicine), a study of his
treatise Ayurveda in a Nut Shell [purchased, incidentally, from the +t' 2auls boo(shop, Erna(ulam] clearly
reveals that one cannot be a student of this practice, without eventually bein! inCuenced into subscribin!
to beliefs and practices that are antithetical to those of Christianity' +ome e3cerpts from this boo( to
illustrate the point.
&r' ?oseph teaches ayurveda as an )indi!enous system such as naturopathy and yo!a [havin!] ori!inated
and developed from the various Vedic hymns') /e therefore reco!niJes its common Vedic ori!ins with
yo!a'
)yurveda ta(es an inte!rated view of the physical and spiritual aspects of man' It is the most cherished
desire of the human race to lead a lon! happy and healthy life, so that the -./0-.12 .34e5ti6es .- 1i-e
s/5h as 2ha07a, a0tha, 8a7a an2 7.8sha van be attained The 2i6ine .0i9in .- a:/06e2a has
similarity with the divine ori!in of the healin! arts of near contemporary civiliJations' ?ust as B0ah7a is
sai2 t. ha6e 0e6ea1e2 a:/06e2a to the Indians, so did Thoth and pollo reveal the E!yptian and :ree(
systems to their respective people,) he says'
-bviously, one has to accept not only the historical ori!ins of ayurveda but also its philosophies and
understandin! of the human ma(e=up, to eAectively use it in dia!nosis and treatment, and ultimately ones
Christian faith is compromised, as we can see'
The doctor writes about )auspicious) times, and )oAerin! prayers accordin! to ones own reli!ious belief')
Vedic superstitions based on astrolo!y are evident in his advice to avoid study )durin! the fall of meteors,
nor durin! the solar or lunar eclipse, nor on a new moon date')
-ne who ta(es ayurvedic treatment must not have se3 with )a woman with an u!ly appearance, under
sacred trees, in the houses of 0rahmins or in temples, and on inauspicious days,) he recommends'
NEW AE "ASSAES
The compatibility of ayurveda with other New !e medicines is demonstrated by the casual manner in
which &r' ?oseph includes in his boo(, recommendations on the ,touch therapies, Shiats/; and
&e<e=.1.9:;, since massa!e [usin! medicinal leaves, powders, curd, !hee and oils] is an inte!ral part of
ayurvedic treatment, which relates them closely' /e ta(es pains to e3plain their wor(in! principle as )the
balance of the vital ener!y or (i in the meridians')
In Coimbatores rya Vaidya 2harmacy, the number of trained assistants and masseurs has !rown from ;%
in $%%% to L5; in $%%#, while rya Vaidya +ala, 7ota((als employees have !rown threefold over the last
two years' They mana!e the ayurveda centres at various <ve=star hotels'
9amesh :une who runs an alternative medicine spa near Dos n!eles oAers ayurvedic massa!e with yo!a
lessons and meditative techniques [conomic !imes &ecember L@, $%%#]'
t the De 8ira!e /ealth and "itness Club at the De 9oyal 8eridien in Chennai, the combination is the same,
with the additions of A0.7a the0ap:; and Shiats/; [! pril $@, $%%@]' Chennais Dimelite 0eauty +alon
in an advertisement in the same issue as(s )Fhat is your body type= vata, pitta or (apha*) and oAers
correspondin! treatments'
/andloom cloth dyed with ayurvedic preparations is woven at Thiruvananthapuram [S 8arch L@, $%%@]'
The yurvedic Company of :reat 0ritain conveys the messa!e of ayurveda by a fusion of 0haratanatyam
and 7atha( [Ne" #ndian $press, ?anuary $;, $%%@]' This is because the character of ayurvedic theory
and practice is holistic'
;see sepa0ate
a0ti51es
+$LISTI% T&EAT"ENT
The evidence for a holistic case on ayurveda is overwhelmin!' In its application, an increasin! association
with more well=(nown alternative or non=pharmacolo!ical therapies in the holistic health movement is very
evident'
;%olistic medicine which focuses on the whole person= mind, body and spirit, can be ancient, such as
ayurvedics or traditional Chinese medicine, or contemporary, li(e biofeedbac(, colour therapy [!he %indu
"olio ?an' $%%%]'
;The Indian art of holistic healin! [includes] therapies li(e ayurveda, yo!a, massa!e and pancha(arma
[!he %indu ?anuary #%, $%%%]
;The &rockhampton 'uide to Alternative (edicine devotes a chapter to ayurveda as a )holistic approach to
health care') ;-ne ayurvedic soap ,Vrinda, advertises under the caption )puri)y the body, mind and soul')
;yurveda aims at brin!in! about a perfect balance between body, mind and spirit [!he %indu ?anuary $4,
$%%%]'
;)lternatives in /olistic /ealin!) throu!h ayurveda and homoeopathy are discussed [!he %indu ?une L@,
$%%%]'
;t yurved :ram, New !er )&eepa( Chopra was a resident in the past Fe ta(e a holistic view of
disease= physical, mental and spiritual The centre oAers yo!a, pranayama, and meditation') [! "ebruary
$$, $%%@]'
;Information on &iscovery Channels /ealin! Touch pro!ramme on ayurveda was captioned )%olistic
%ealing)
[*ity $press "ebruary M, $%%@]'
4.

;8any of us turn to ayurveda, rei(i, acupuncture and other unorthodo3 forms of medicine collectively
(nown as holistic healin! Electro=crystal therapy is very much based on the Indian ayurveda concepts
li(e the presence of cha(ras in our body and the aura of ener!y emanated by our body [Delhi !imes 8arch
$@, L664]'
;In )&epression, %olistic pproach), treatment with ayurveda, yo!a and pranayama is recommended
[Ne" #ndian $press ?anuary $%, $%%@]'
;t yurveda /ealth Centre in Chennai, &r' &evi(acharlu says, )yurveda treats the mind, matter and the
spirit' Nou can call it holistic' The treatment is mani, mantra, aushadha [or] crystals, slo(as and medicines)
[* 8arch $$, $%%@]'
;yurveda is reputed as one of the most ancient holistic medical systems e3istin! today [N# &ecember 6,
$%%# on the yurveda :aveshana 7endram, 7erala]'
;t +ou(ya, located in Fhite<eld, 0an!alore, &r' Isaac 8athai [8& in homoeopathy from /ahnemann 2ost
:raduate Institute of /omoeopathy, Dondon] oAers acupuncture, pranic healin!, yo!a therapy,
homoeopathy and ayurveda [!he %indu "ebruary L$, $%%#]'
; short drive from it, 72Ds yur!ram, ayurvedic treatments are bac(ed with yo!a and meditation
[+unday E3press &ec $L, $%%#]'
;lon! with a wide ran!e of ayurvedic treatment, the services at /industan Devers mushroomin! yush
clinics include )yo!a= to attain cosmic balance between body and soul,) pranayama and meditation. in a
special article on 0an!alores )%olistic %ealth *linics) in Simply South -ctober=&ecember $%%#'
;%olistic methods of bustin! stress, li(e ayurveda, aromatherapy, rei(i, acupressure are bein! used to
create a sense of wellbein!' No!a is not 1ust another system of e3ercise [&angalore !imes November $,
L666]'
;/-8T $%%#, the %olistic (edicine and Alternative !herapies #nternational $hibition in 8alaysia,
promoted Indian ayurvedic therapies alon! with homoeopathy and Chinese traditional therapies li(e
acupuncture and reCe3olo!y'
;n ad' in Chennais 2urusai Times for an yurvedic /ealth Centre oAers massa!es and re!ular yo!a
classes'
;The International Con!ress=yurveda in Chennai in ?anuary $%%% included )a spectacular demonstration of
yo!a')
;The Centre for /ealth and /ealin! at the /imalayan Institute in 2ennsylvania, G+ oAers ayurvedic
re1uvenation, pancha(arma, hatha yo!a and meditation [+oga #nternational -ctoberONovember $%%%]'
;The cupuncture "oundation 9esearch Centre in Coimbatore oAers ayurveda, homoeopathy, ma!net and
pyramid therapies etc with acupressure and acupuncture [(y Doctor, "ebruary L665]'
;Total "itness for Dife /ealth Care +ervices at Chennai oAers the entire ran!e of alternate [sic] medical
systems= ayurveda, herbal medicines, yo!a, homeopathy, pranic healin!, acupuncture etc' [+ources P
bility ?an'= 8ar'L666]'
;The +an1eevani No!a yurveda "oundation, Chennai has now started an aromatherapy pro!ramme which
includes yo!a, ayurveda, pranic cleansin!, homeopathy, acupressure and osteopathy' [8ylapore Times
8arch M=L#, L664]'
t +an1eevani )there are plans to start consultancy services in complementary therapies li(e rei(i, self=
hypnosis, Transactional nalysis, Neuro Din!uistic 2ro!rammin!, astro dia!nosis and alfa music) [8T ?uly
L66M]'
;,-hichil is yet another form of alternative medicine that is a system of full=body massa!e to improve
muscle tone, Ce3ibility, and stimulation of the circulation of blood' The treatments are based on ayurveda,
and it is intended to cure (alari=related orthopaedic in1uries and spasmodic diseases' This treatment is
applicable for those who practice the (alarippayattu form of martial arts in 7erala ["ocus= lternatives in
/olistic /ealin!, !he %indu ?une L@, $%%%]'
;lthou!h considered new to modern medicine, most of the popular forms of alternative therapies are
actually ancient healin! practices that have traditional cultures alive and well for centuries' They include
Chinese medicine, herbalism, acupuncture, ayurvedic medicine, shamanism, ener!y healin!, yo!a,
meditation and nutritional therapy Chinese medicine includes herbalism and acupuncture in restorin!
balance to body, mind and spirit [The :reenin! of 8edicine, !he %indu "olio, ?une L664]'
N$T A S%IEN%E
;+ays referred veteran ayurvedic practitioner &r' ?oseph, )yurvedic practice revolves around the tridosha
concept of vata, pitta, (apha' 0ut what e3actly are they* %an the: 3e >/antitati6e1: 7eas/0e2? The
answe0 is: N..)
;n article )+pirit of the No!a of /ealin!) notes that allopathy is )easily veri<able and reproducible)
whereas ayurveda and yo!a are )n.t easi1: 6e0i@a31e an2 0ep0.2/5i31e) [!he %indu ?une $M, L666]'
;yurvedic pharmacolo!y HdravyagunaI 5ann.t 3e e=p1aine2 in terms of modern pharmacolo!ical
evaluation, says &r' +' Ven(ataraman, 2rofessor of 2harmacolo!y, Gniversity of 8adras [!he %indu ?anuary
$4, $%%%]'
;yurveda and yo!a can be called sister sciences of ,self=healin! and self=realiJation,' 0oth evolved from a
Vedic bac(!round in ancient India, based on the same philosophy, sharin! many practices' A:/06e2a, the
A:.9i5 -.07 .- hea1in9A is ai7e2 at 30in9in9 /s 3a58 int. ha07.n: with ./0 t0/e Se1- .0 At7an'
The 90eat a:/06e2i5 tea5he0 %ha0a8a 2e@nes a:/06e2a as the ha07.n: .- 3.2:, p0ana, 7in2
an2 s./1.
A55.02in9 t. a:/06e2a, .n1: when we a0e 5.nne5te2 t. ./0 t0/e Se1- .0 At7an 5an we 3e t0/1:
hea1th: in 3.2:, 7in2 an2 s./1. Its 9.a1 is h.1isti5 we11-3ein9: ph:si5a11:, ps:5h.1.9i5a11: an2
spi0it/a11: [!imes o) #ndia November $L, $%%$]'
;The above understandin! of ayurveda is con<rmed by &r' 8ar( /alpern in the article ,/ealth, /armony
and 2eace of 8ind throu!h yurveda,, when he says, )The term for perfect health in ayurveda is ,svastha,'
Diterally translated, svastha means At. 3e -/11: esta31ishe2 in the Se1-A' /ence, when we a0e -/11:
esta31ishe2 in 8n.win9 ./0 t0/e nat/0e as .2, we e=p0ess ./0 -/11 p.tentia1' This represents
optimal health for that person' 5.
A:/06e2a is a 4./0ne: t. pe0-e5t hea1th, pea5e .- 7in2 an2, /1ti7ate1:, t. en1i9hten7ent
Fhen self=realiJation occurs twenty four hours a day, seven days a wee(, the 2..0 .pens t. 3e5.7in9 a
4i6an 7/8ta, a liberated soul, and enli!htenment ensues /ari -m Tat +at')
/alpern is the founder and director of the Colle!e of yurveda and a foundin! member of the California
ssociation of yurvedic 8edicine [+oga .i)e Finter $%%%]'
The !oal of ayurveda is the same as that of yo!a= holism, enli!htenment, liberation, realiJation of the self
as the +elf'
T+E (ATI%AN )$%U"ENT $N T+E NEW AE
),/olistic /ealth, as it is (nown concentrates on the important role that the mind plays in physical healin!'
The connection between the spiritual and the physical aspects of a person is said to be in the Indian
cha(ra systemThere is a remar(able variety of approaches for promotin! holistic health, some derived
from ancient cultural traditions, whether reli!ious or esoteric dvertisin! connected with Ne" Age covers
a wide ran!e of practices as acupuncture, homeopathy, massa!e and various (inds of ,bodywor(, Hsuch
as reCe3olo!y, therapeutic touchI various (inds of herbal medicine [etc] They claim to loo( at the
whole person) [Q $'$'#]'
)-ur problem in a New !e perspective is our inability to reco!niJe our own divinity The fundamental
idea is that ,:od, is deep within ourselves' Fe are !ods') [Q #';]
The reader can now answer for himself, or herself, the question ,Does ayurveda ft the bill *,
B. What is a:/06e2i5 7e2i5ine?
AN ECT&A%T from !he /acts on %olistic %ealth and the Ne" (edicine, *an +ou !rust +our Doctor, ?ohn
n(erber! and ?ohn Feldon, L66$'
A' yurvedic medicine is based on a /indu approach to both the body and life in !eneral'
Its reliance upon /induism, an occultic reli!ion, is what ma(es it attractive to many New !e therapists'
yurvedic medicine alle!edly ori!inated throu!h revelations from the /indu !ods'
Its concern is not merely physical health, but also maintainin! mental and spiritual health as de<ned by
/induism' Thus, ayurvedic medicine is a spiritual method which incorporates physical concerns'
yurvedic medicine is not based upon traditional anatomy, but rather the spiritual HoccultI anatomy of
/induism' 0ecause the ancient Indian physicians were also metaphysicians, and because /induism teaches
that the body is created out of consciousness, the medicine of /induism is a ,medicine, of consciousness'
Thus, loo(in! at the ,anatomical charts, of ayurvedic medicine, one does not see the typical or!ans pictured
in 'rays Anatomy, but rather a dia!ram of where the minds consciousness is Cowin! as it ,creates, the
body'
It is this alle!ed ,psychic Cow, that ayurvedic medicine attempts to treat' This is why the ayurvedic doctor
does not merely treat the body, but also the more important mindOspirit'
0ecause each physical symptom is alle!edly under the re!ulation of consciousness andOor the psychic
ener!y Cow (nown as prana, the !oal is to modify the consciousness to cure the disease' In essence then,
ayurvedic medicine is the application of the occultic philosophy and practice of /induism to medical
practice'
[2rominent New !er] &r' &eepa( Chopra is a practisin! endocrinolo!ist, former chief of staA of New
En!land 8emorial 8edical /ospital in +toneham, 8aine, and foundin! president of the merican
ssociation of yurvedic 8edicine' /is 0uantum %ealing1 $ploring the /rontiers o) (ind2&ody (edicine,
alon! with Chandrashe(har Tha((urs Ayurveda1 !he #ndian Art and Science o) (edicine, and 0aba /aridas
and &harma +ara +atsan!s Ayurveda1 !he +oga o) %ealth clearly demonstrate the metaphysical and
occultic nature of ayurvedic medicine'
ENE&ALIA
;ccordin! to mytholo!y, Dord &hanwantri, an incarnation of Vishnu, is the !od of Indian medicine=
ayurveda'
/e emer!ed from the mil(y ocean as it was churned by the devas and asuras' /e possesses a leech in his
ri!ht hand and a !olden pot containin! amrit in the other The difculty lies in the standardisation of
ayurvedic dru!s'
Each manufacturer prepares the same dru! in a diAerent way, so that we are not able to standardise
them yurveda is not acceptable to [modern scientists] because, by their criteria, it is based on
unmeasurable or sub1ective parameters' +o they consider only its pharmacopoeia [Indian /ealth Traditions,
!he %indu "olio, -ctober $%%%]'
;The Indian 8edical Council ct L6;5 reco!niJes seven <elds of medicine= allopathy, a:/06e2a,
h.7e.path:, nat/0.path:, /nani, si22ha an2 :.9a [!he Asian Age ?uly $%, $%%#]
;In yurveda, diAerent types of ci!ars are prescribed for smo(in!' They are made of ve!etable dru!s, and
do not include tobacco or narcotics' +mo(in! cures headache, wea(ness of teeth, loc(1aw, !reyin! of hair,
hypersomnia etc' It also stren!thens hair, s(ull bones, sense or!ans and voice' Ei!ht times smo(in! for
habitual smo(ers is prescribed because vatta, pitta and (apha !et vitiated durin! these times [Ayurveda in
a Nutshell, &r' C'?' ?oseph]'
%AT+$LI%S AN) AYU&(E)A
The +ecunderabad=based %ath.1i5 +ea1th Ass.5iati.n .- In2ia D%+AIE promotes a ran!e of holistic
health therapies such as ma!net therapy, pranic healin!, homoeopathy, herbal medicines and ayurveda
throu!h various courses advertised in its %ealth Action monthly' The course on herbal medicine includes
acupressure [u!ust L666]'
rticles discussin! ayurveda are to be seen in the 8ay L66M, ?une L664, ?anuary $%%% issues etc' of /ealth
ction' F.
A))ITI$NAL IN*$&"ATI$N
+E&BALIS". "E)I%INE $& "YSTI%IS"? 0y &ou! Ec(lund 9' 2h' dou!e6#Rcs'com
+ource. http.OOlo!osresourcepa!es'or!Oherbalism'htm ECT&A%T:
0y way of bac(!round, I am a practicin! pharmacist' +ince !raduation from the 2hiladelphia Colle!e of
2harmacy and +cience, in 8ay L6M#, I have been in the retail settin!'
The increasin! acceptance and promotion of herbalism in retail pharmacy has been of !rowin! concern to
me, from both a professional, and Christian viewpoint'
8y biblical view shapes every sphere of life, includin! my professional acumen, and is the basis for
evaluation of the ideolo!ies and views bein! propa!ated within todays h.1isti5 hea1th framewor(, where
herbalism has its roots'
A1te0nate 3e1ie- s:ste7s a3./n2 within h.1isti5 7e2i5ine in 9ene0a1 an2 he03a1is7 in pa0ti5/1a0,
whi5h a0e n.t 3/i1t .n e7pi0i5a1 -./n2ati.ns, 3/t .n the phi1.s.phi5a1 an2 the spi0it/a1'
8y intent is to illuminate the underlyin! philosophies e3pressed by a se!ment of herbalists that is drivin!
the promotion and inculcatin! of herbalism, and holistic health within our culture'
+E&BALIS": A %$"G$NENT $* T+E +$LISTI% +EALT+ "$)EL
8y purpose is not to detail the holistic health system, but a brief overview of this new medical paradi!m is
necessary, since within this model, herbalism is discovered'
t its core, holistic health embraces preventin! and treatin! the underlyin! cause of disease and treatment
of the whole person' )It is a chan!e in attitude and approachmore than an absence of illness, it is an
active state of physical, emotional, spiritual, mental, and social wellbein!=an inherent characteristic of
whole and inte!rated human bein!s' Its foundations are promotion of health and disease prevention=
mobiliJe self=healin!, with self=responsibility and self=education and self=discovery opportunities')HLI
I have no opposition to these basic tenets' ": 5.n5e0ns a0ise in a0enas whe0e spi0it/a1it: is
a220esse2, an2 whe0e s5ienti@5 stan2a02s a0e 1ai2 asi2e in the e6a1/ati.n .- t0eat7ent
7.2/1es'
+.1isti5 hea1th inte90ates a11 -.07s .- hea1th p0a5ti5es, whi5h in the past, we0e 0e1e9ate2 t. the
3iHa00e, the -0a/2/1ent, .0 the >/esti.na31e'
Gpon searchin! the web under holistic health, my very <rst lin( revealed an array of )health practices)
includin!=a5/p/n5t/0e, :.9a, spi0it/a1 2e6e1.p7ent an2 hea1in9, nat/0.pathi5 7e2i5ine, ene09:
hea1in9 s:ste7s, an2 5.77/nit: an2 p1aneta0: hea1in9'H$I
+.1isti5 hea1th is a1te0nati6e 7e2i5ine .0 nat/0a1 7e2i5ine'
This s:ste7 7ini7iHes, an2 .-ten e=hi3its 2is2ain, -.0 the s5ienti@5 7eth.2' The scienti<c
method is based on ordered unbiased thin(in! that relies on proof of theory as a result of measurable,
repeatable, and observable testin! or e3perimentation'
Fhen reason and the demand for evidence is discarded, the door is opened to embrace any invalid
practice' Fithin this climate, only theories and suppositions abound to e3plain disease states, and the
eAectiveness and rationale of proposed treatments' When the .3sta51es .- 0ati.na1it: a0e 0e7.6e2,
the in-/si.n .- es.te0i5 th./9ht ens/es
T+E B&AN%+ $* AYU&(E)A
yurveda is the worlds oldest healin! system' The word itself is +ans(rit for )+cience of Dife)' )yurveda
predates, and actually inCuenced, all healin! systems, includin! ancient :ree(, Chinese, and Festern
medicine' It has been practiced as Indias traditional medical system for more than ;%%% years' In L5th
century Europe, 2aracelsus= who is (nown as the father of Festern medicine= practiced and propa!ated a
system of medicine that borrowed heavily from yurveda')HLMI
The practices of yurveda are described as completely holistic'
ccordin! to &r' Nitin 2atel, a health educator with a medical de!ree from India in alternative medicine, )In
yurveda, the livin! body is a mini=universe !overned by the same forces that !overn the e3ternal world=
the <ve components of ether, air, <re, water, and earth' s life enters our material body, three vital
catalysts called &oshas= Vata Hair and etherI, 2itta H<reI, and 7apha Hwater and earthI= wor( in harmony to
maintain health' 0asically, they !overn all physiolo!ical and psycholo!ical aspects of the body' Each human
is a unique combination of these &oshas, and disease is an imbalance in any of the &oshas'
yurveda, as a system, is based on the belief that the body has the ability to heal itself, when the whole
person is properly cared for' Un1i8e Weste0n 7e2i5ine, the A:/06e2i5 7ate0na 7e2i5a 5.73ines
he03s an2 7ine0a1s with 2iet, ph:si5a1 e=e05ise, an2 p0a5ti5es s/5h as Y.9a an2
7e2itati.n')HLMI
In this system, herbs are only the medicinal a!ents employed in the holistic therapies' yurveda conveys a
sweepin! philosophy that is more than medical, it )encompasses the whole of life, which relates the life of
the individual to that of the universe' s such, it is open to and includes, all life, and all methods that brin!
us into !reater harmony with life')HL4I
2lants represent more than materialistic nourishment and medicine, but transmit )spiritual) or )occult)
forces. )plants brin! us love, the nourishin! power of the sun == they brin! to us the universal li!ht, so that,
we can enter the universal life')HL4I
These )sunny little friends) of ours, are now !oin! to lead us into the philosophical source of +in2/is7I
J.
The yurvedic medical system evolved out of the Vedas, the /indu boo(s of (nowled!e, that were
)divinely) revealed to the sa!es of India' The @ Vedas consist of )9i! Veda, +ama Veda, Na1ur Veda, and
tharva Veda' yurveda is part of this fourth Veda, which includes dissertations upon the treatment of the
sic( usin! mantra, herb, and potions')HL6I
Gpon enterin! into this medical paradi!m, e3posure to /induism is inevitable' /induism is a comple3,
interwoven system of varyin! traditions and paths' I will only concentrate on predominate, core
philosophies, and will shed the Di!ht of scripture on them'
/induisms representation of :od as 0rahman varies within two traditions' -ne tradition views 0rahman as
a theistic, personal :odB and the other, as an impersonal, pure awareness, consciousness, and )seen as
undiAerentiated reality)H$%I' :od is not an impersonal force, but a person. )0ut I trusted in T/EE, - D-9&. I
said T/-G art my :od) H2salms #L. L@I'
/induism oAers a comple3 cosmolo!y, where the universe is a !reat cosmic e!!' Time is both
de!enerative, !oin! from 7rita Nu!a Ha !olden a!eI, to 7ali Nu!a Ha present a!eI, and is cyclic' /uman life is
viewed as bein! cyclic as well' In /induism, &harma is )the absolute cosmic law, which !overns all
processes in the universe includin! the life of the individual)H$LI, and is the basis of morality'
7arma is the )law of causality)H$LI, whereby, any action or deed results in further actions, deeds, or
activities' Included in 7arma, is any omission to act or thou!ht' Evolvin! from the cyclic view of human life,
is the )wheel of life)' )fter death, the soul leaves the body, and is reborn in the body of another person,
animal, ve!etable or mineral' This process of endless entan!lement in activity and rebirth is called
+amsara' The precise quality of the new birth is determined by the accumulated merit and demerit that
result from all actions, or 7arma')HL;I sin!le life would be impossible for resolution' The 0ible nowhere
teaches a +amsara li(e equivalent, but rather, a spiritual rebirth by receivin! the Dord ?esus Christ' Fhen
?esus said, )Ne must be born a!ain) H?ohn #. MI, this was referrin! to a birth from above' This spiritual rebirth
is the requirement, not endless physical rebirth'
The desire of the /indu is to be released from this endless cycle, and is referred to as 8o(sha' )0y 8o(sha,
the /indu understands the <nal liberation and redemption from all worldly ties, from 7arma, and the cycles
of birth and deathB union with the ultimate reality' Thus, the attainment of 8o(sha is the sole purpose of
the spiritual quest')H$LI
/induism purports that, )ll manifestations within the universe, accessible to our senses and our thin(in!,
are relativeB in absolute terms, they are untrue')H$LI If there is no reality, and no truth, then therefore,
there is no sin' 0ut the 0ible says in L ?ohn L. 4, )If we say that we have no sin, we deceive ourselves, and
the truth is not in us') /induism does not reco!niJe sin as bein! anythin! but a violation of &harma,
resultin! in 7arma, but in 2salms ;L. @ we read, )!ainst thee, thee only, have I sinned, and done this evil,
in thy si!ht')
The !oal of 8o(sha is obtainin! release from +amsara, not salvation from an everlastin! punishment and
torment in /ell' /induisms belief of hell, called Nara(a, is a distressed area of consciousness=a state of
mind=and not viewed as bein! permanent' /ell is eternal separation from the presence of the Dord' :od
wants no one punished in hell' /e has e3tended compassion and pity on us, in order to save us' /e
demonstrated /is love for us by !raciously ta(in! our place on the cross, so that :od mi!ht 1ustly pour out
his wrath upon our sin, but e3tend for!iveness and eternal life to us' &o not despise /is love and mercy to
you, but rather, embrace ?esus as your Dord and +aviour' Fe should fear /ell, and fear the Dord ?esus, the
?ud!e of all, who warned us. )0ut I will forewarn you whom ye shall fear. "ear him, which after he hath
(illed hath power to cast into hellB yea, I say unto you, "ear him') HDu(e L$. ;I
/induism does not hold to 1ust one path to liberation' 8ost /indus follow a path of one of three reli!ious
actions' 7arma 8ar!a=consistin! of selCess deeds and pu1a Hworship of temple, icon, person, or a !od= by
pourin! or throwin! Cowers, rice, oil, water or mil(, or oAerin! incenseI' 0ha(ti 8ar!a= consistin! of lovin!,
passionate devotion to a !od of choice, e3pressed by chantin!, sin!in!, and prayer' ?nana 8ar!a= a path of
(nowled!e, in51/2in9 7e2itati.n an2 Y.9a'
/induism is a reli!ion of wor(s, where, !race has no place. )7arma can be shaped by an individual, but it
can not be chan!ed from outside')H$LI The 0ible teaches that reconciliation to :od, the for!iveness of sins,
and eternal life in /eaven, is a "9EE :I"T' +alvation is by :ods :9CE throu!h faith in ?esus Christ alone'
)"or by :race are ye saved throu!h faithB and that not of yourselvesB it is the !ift of :odB Not of wor(s, lest
any man should boast') HEphesians $.
4=6I ll our )ri!hteousnesses are as <lthy ra!s) HIsaiah 5@. 5I, that need to be discarded, and e3chan!ed for
the robe of the ri!hteousness of Christ ?esus' The Dord ?esus is our ri!hteousnessB /is ri!hteousness is
imputed to the believin! sinner' Fe are saved by /is blood, by /is ri!hteousness, and by /is life' )Not by
wor(s of ri!hteousness which we have done, but accordin! to his mercy he saved us, by the washin! of
re!eneration, and renewin! of the /oly :hostB Fhich he shed on us abundantly throu!h ?esus Christ our
+aviourB That bein! 1usti<ed by his !race, we should be made heirs accordin! to the hope of eternal life')
HTitus #. ;=MI -ur sin debt was paid at the cross, and the 1ustice of :od satis<ed, throu!h the :race of our
:reat :od and +aviour, ?esus Christ'
ccordin! to 0ha(ti=yo!a, :od responds to our love' Dove, action, and (nowled!e are the paths' )Fhen all
else falls oA, only the ob1ect of love remains, the lord, 7rishna, the self=!od')H$LI' Fhile this sounds !ood,
the lord is not the ob1ect of loveB the outcome is actually self=love' Fe do not love :od <rst, for )/erein is
love, not that we loved :od, but that he loved us, and sent his +on to be the propitiation for our sins') HL
?ohn @. L%I ?esus appeased and satis<ed :ods 1ustice and ri!hteousness by the atonin! sacri<ce of his
death and shed blood, so that :od )mi!ht be 1ustB and the 1usti<er of him which believeth in ?esus') )Fe
love him, because he <rst loved us') HL ?ohn @. L6I The Dord ?esus provides de<nition in re!ard to lovin!
:od. )If ye love me, (eep my commandments') H?ohn L@. L;I' K.
ll the elements of the /indu sacri<cial systems, are in actuality, the )dis!uised sacri<ce of oneself)H$%I'
:od does not accept the sacri<ce of ourselves, but only of the Dord ?esus. )"or there is one :od, and one
mediator between :od and men, the man Christ ?esus')HI Timothy $. ;I Fho )hath loved us, and hath !iven
himself for us an oAerin! and a sacri<ce to :od) HEphesians ;. $I /induism teaches that there are many
!ods HvatarsI that are manifestations representin! the aspects of 0rahman, and also allows preference in
selectin! which !od to worship, as necessary to a personal way of redemption to 8o(sha, to Nirvana' The
0ible declares, )"or thou shalt worship no other !od. for the D-9&, whose name is ?ealous, is a 1ealous
:od') HE3odus #@. L@I nd in cts @. L$, spea(in! of the Dord ?esus Christ, )Neither is there salvation in any
otherB for there is none other name under heaven !iven amon! men, whereby we must be saved') In
/induism, a :uru acts as a spiritual !uide to instruct the devotee to the way of 8o(sha, or Nirvana' /e is
viewed as an incarnation of !od = )for ideally, a !uru is one who has identi<ed completely with his own
innermost reality, and that reality is, in all that lives, divinity itself')H$%I'
ccordin! to /induism, the )problem faced by all human bein!s is one of unenli!htenment)H$$I, not sin'
8an must be brou!ht to an enli!htened state, where the soul of man HtmanI comes to an awareness, of
which, the inner self realiJes )That Thou rt=0rahman, the ultimate reality of every man and every livin!
thin! are identical)H$%I' In short, we must ascertain that each of us I+ :-&' It then follows that if we are
!ods, we have no need of salvation'
yurveda perpetuates the view of )ener!y) and its )balance) within the universe, and in us'
/induism, at its core, is another earth=centered reli!ion' The cyclic pattern in nature is applied to man(ind'
?ust as the seasons are cyclic, so man must endure countless deaths and rebirths' It promises a !olden a!e
of man(ind, an ultimate perfection, rather than utter depravity' &istinction between man(ind and the
creation is ta(en one step farther in a spiral of deprivation throu!h self=dei<cation' Fhat has been lost, is
the crucial distinction between man and :od' /induism is a satanic deception that will (eep man(ind from
the truth, that our :od and +aviour is the one )Fho will have all men to saved, and to come unto the
(nowled!e of the truth') HI Timothy $. @I'
The he03s .Le0e2 3: A:/06e2i5 7e2i5ine a0e 5/1ti6ate2 in 2a08ness an2 ha06este2 with
2e5eit
The A:/06e2i5 phi1.s.ph: .- +in2/is7 reco!niJes a state, in which, spiritual bein!s on earth, and in
the rest of creation, become aware of the )oneness of creation)'
/erbalism remains a vehicle to e3press the oneness of creation, and foster the divinity of nature and the
earth'
In The Elements of /erbalism, the promotion of oneness is found. )The more we turn our attention toward
the nature of our relationship with the environment, the more profound become the insi!hts into the close
embrace we share == of the many ways, in which, our ecolo!ical inter=relatedness shows itself' The art and
science of herbal medicine is, for many people, the most une3pected == we are DD -NE')HLI HCapitaliJation
mineI
"urther stated is the aia 5.n5ept of our earth as, )The :ree( !oddess of the earth=a livin! entity with the
equivalent of senses, intelli!ence, memory and the capacity to act=she is the earth spirit=she is ecolo!y)HLI'
The %.7p1ete I11/st0ate2 /i2e t. A:/06e2a demonstrates the /indu concept of oneness. )Today for
instance, people everywhere, are be!innin! to understand concepts li(e :aia, the -NENE++ of the
or!anism of earth'
This happens by 2itta, the force of the intellect, or Vishnu the preserver Ha /indu !odI, who (eeps balance
on earth between the spiritual and demonic')HL6I HCapitaliJation mineI s a side note, any individual who
believes :ods word, and has the faith of ?esus Christ, would be labeled )demonic)'
/erbalism is incorporated into this :aian philosophy in The Elements of /erbalism, whereB )/ealin! is a
:aian quality, as it is a personal e3pression of balance and wholeness' The relationship between healin!
plants and people, can be seen as :aia in action == the conte3t of ecolo!ical embrace')HLI This concept
de!enerates into what follows, where, herbal healin! is )an e3pression of very real and practical lin(s with
:aia, there is an activation of ecolo!ical cycles for healin!, so facilitatin! the wor( of Christ' unique
opportunity is created by the simple act of ta(in! herbal medicines == such healin!, !oes beyond the
treatment of patholo!ies and alleviation of bodily suAerin!=rather, it is in the realm of the transcendental,
the ineAable transformation that comes throu!h the touch of :od' It has little to do with speci<c herbs or
health care pro!rammes' It results from a brid!in! of the separation of both nature and soul that pla!ues
humanity')HLI
This view does not separate :od from nature, or the creation from the creature' The earth is not :od, but
rather, 2salms $@. L declares, )The earth is the D-9&+, and the fullness thereofB the world, and they that
dwell therein')
What p1a9/es h/7anit: is n.t sepa0ati.n -0.7 nat/0e, 3/t -0.7 .2, as a 0es/1t .- ./0 sin-/1
0e3e11i.n' Isaiah ;6. $ states our pla!ue. )0ut your iniquities have separated between you and your :od,
and your sins have hid his face from you, that he will not hear') -ur need is not an herb, but the blood of
Christ' Fe need for!iveness of sins, and reconciliation to :od' )To wit, that :od was in Christ, reconcilin!
the world unto himself, not imputin! their trespasses unto them) H$ Corinthians ;. L6I' nd )Fe pray you in
Christs stead, be ye reconciled to :od) H$ Corinthians ;. $%I
To support the entwinin! of all these varied, but uni<ed philosophies, consider the similar /indu belief as
stated in some e3cerpts from The %.7p1ete I11/st0ate2 /i2e t. A:/06e2a. )This dream state of the
cosmic bein! [0rahma] represents the earliest forms of life Hviral and bacteriaI, as well as un=evolved
human bein!s, who are still en!rossed with the e3ternal world, believin! it to be true == then comes the
semi=consciousness state of the cosmic bein!, in which, spiritual bein!s on earth, and in the rest of
creation, become aware of the oneness of creation)HL6I'
H0rahma=my insertI
!.
:od warns us in the scriptures that we should be aware of the devices of +atan, and of his ministers' nd to
beware of this idea of our becomin! luminous bein!s throu!h this awa(enin!. )nd no marvelB for +atan
himself is transformed into an an!el of li!ht' Therefore it is no !reat thin! if his ministers also be
transformed as the ministers of ri!hteousnessB whose end shall be accordin! to their wor(s') H$ Corinthians
LL. L@, L;I ll of these occult ministers are spea(in! lies, not the truth'
There is a spiritual sleep, in which, we are dead to the life of :od' /ow we are to awa(en from this sleep is
!iven to us in Ephesians ;. L@. )wa(e thou that sleepest, and arise from the dead, and Christ shall !ive
thee li!ht') 0ut, )The way of the wic(ed is as dar(ness. they (now not at what they stumble') H2roverbs @.
L6I Christ raises the dead, and /e !ives us life and li!ht
"urther pro!ressive lies will spawn more perversion untilB the ultimate apostasy is !iven birth and
believed
0e warnedB be wary, these occult foundations are proliferatin! in society and medicine' +.7e.path:
sha0es these 3asi5 tenants .- ene09: an2 0it/a1s. %hinese an2 A:/06e2a 7e2i5ine a0e 90./n2e2
in ene09: an2 3a1an5e 5.n5epts. Y.9a an2 7e2itati.n is p0.7.te2, n.t .n1: in2epen2ent1:, 3/t
a1s., t. 5ha09e in9este2 he03s -.0 7a=i7/7 eLe5ti6eness.
Embracin! the philosophy of ener!y e3pounded by false reli!ion and spirituality, and witchcraft, will
inevitably turn one away from the truth of the Divin! :od and his love, deify man, lead to satanic worship,
and result in death' +atan is the father of lies and the destroyer, who would turn and blind minds to the
truth of the !ospel and the !lory of :od in the face of ?esus Christ'
In my research, I was puJJled by one thin!' In the !lossary of (agical %erbalism, I came across. )8a!ic
Circle = ritually created circle that oAers protection to a ma!ician durin! rites') It puJJled me why anyone
en!a!ed in a lovin! practice that leads to a better, happier, and in fact, 1oyous life, would have need of
protection while practicin! these rituals' The answer is == protection from demonic attac('
I will not oAer many more scriptures to you, if you are not a believer' The 0ible was written to you, read it
prayerfully, and meditate on the scriptures for yourselfS
ll of the detailed systems of lies are counterfeits of the reality of Christ' ll that they promise is found in
/im' ?oy, peace and oneness in :od = )that they also may be one in us) H?ohn LM. $LI' n even bi!!er
deception than these vain ideolo!ies is to deem :od irrelevant or superCuous in your life, that you are
e3empt, indisposed, or disinclined to commit your life to Christ for salvation and obedience'
0ut :od has )now commandment all men every where to repent) Hcts LM. #%I' To do otherwise is
disobedience. )even to them which stumble at the word, bein! disobedient) HL2eter $. 4I'
HLI The Elements of /erbalism by &avid /oAman L66% 0arnes and Noble 0oo(s L66M
H$I www'holisticmed'com
HLMI Interview with Nitin 2atel. uthentic yurveda in Natural 2harmacy 5=6M
HL4I The No!a of /erbs by &r' &avid "rawley; HGan2it (a7a2e6a Shast0iI, )eminent teacher and
practitioner of a:/06e2i5 7e2i5ine an2 (e2i5 ast0.1.9:, founder of the merican Institute of Vedic
+tudies in +anta "e, New 8e3ico) and &r' Vasant Dad L66$ Dotus 2ress 2'-' 0o3 #$; Twin Da(es, Fs'
;see pa9e 11
HL6I The Complete Illustrated :uide to yurveda by :opi Farrier and &eepi(a :unawant L66M 0arnes and
Noble Inc' by arran!ement of Element 0oo(s Dtd'
H$%I The Elements of /induism by +tephen Cross L66@ Element 0oo(s 2'-' 0o3 4#% 9oc(port, 8a'
H$LI The 0asics of /induism by /erbert Ellin!er L665 +C8 2ress Dtd' Trinity 2ress Int' 2'-' 0o3 4;L Valley
"or!e, 2a'
H$$I Teach Nourself /induism by V'2' H/emantI 7anit(ar and F' -wen Cole L66; NTC 2ublishin! :roup @$;;
F' Touhy ve' Dincolnwood HChica!oI, Ill'
)ALAI LA"A U&ES +$LISTI% "E)I%INE T$ W$&M *$& +EALT+Y EN(I&$N"ENT
http.OOwww'ucanews'comOsearchOshow'php*qTyo!aPpa!eTarchivesOen!lishOL646OLLOw;OmonOas4M#$'t3t
$M November, L646 0N:D-9E, India HGCNI The &alai Dama told an international meetin! of medical
practitioners here Nov' 4 to e3ercise their spiritual responsibility for the future of the world by wor(in! to
develop a healthy environment'
The Tibetan spiritual leader and L646 Nobel 2eace 2riJe recipient opened the @0st Inte0nati.na1
%.n-e0en5e .n +.1isti5 +ea1th an2 "e2i5ine held here in south India Nov' 4=LL' The 0uddhist mon(
said that )in all <elds of life, the feelin! that we are human bein!s is vital' ll activities should be
humaniJed')
In a declaration at the end of the conference, dele!ates proposed establishin! an or!aniJation to
encoura!e !reater cooperation amon! health care systems, and advocated informed choice of health care'
Docally, an Indian ssociation of /olistic /ealth and 8edicine was formed'
The 5.n-e0en5e in51/2e2 1e5t/0es an2 w.08sh.ps .n .0ienta1 an2 t0a2iti.na1 7e2i5a1 s:ste7s
s/5h as a:/06e2a, :.9a, a5/p/n5t/0e an2 Ti3etan 7e2i5ine.
&octor 9' 8' Verma, an Indian neurosur!eon, said the conference, with ;%% dele!ates from $; countries,
was the <rst of its (ind' )The holistic approach facilitates the development of a multi=dimensional approach
to health intervention, incorporatin! also the spiritual dimension,) he said'
-ther seminar participants e3pressed similar views'
10.

== &octor V' 2arameswara said the Forld /ealth -r!aniJation de<ned health as not 1ust the absence of
illness, but a state of complete Hphysical, mental and socialI well=bein!' /e said )holistic health is a
philosophy of life, not a competitor with other forms of medicine')
== +wami +atchidananda, spiritual head of No!aville in the Gnited +tates, said all scriptures say nothin! can
be achieved without perfect health' /e described the holistic movement as the )ecumenical approach in
medicine')
== Ga/1.se "a0 0e9.0i.s;, a president of the Forld Council of Churches, said the body and mind are not
the only focus of holistic health' )s a Christian, I feel that the factor of faith, one,s attitude to reality, is
vital' "aith is the capacity to lean on the whole, and to be free from tension because of this leanin!') /e
called for development of a new theoretical paradi!m in medicine and the settin! up of healin!
communities where holistic healin! can be e3perienced' )E3cessive de=personaliJation and
technolo!iJation of the healin! process is destructive of the human person,) he said'
== &octor Carlos Farter, president of the Forld /ealth "oundation, said, )we believe that the time is ripe at
this conference for a quantum leap in the <eld of medicine that the physicists have already achieved')
== In one of the lectures on the theme )science, technolo!y and philosophy of holistic health and medicine,)
&octor ndrew Feil e3pressed concern that science and medicine have ta(en over the role of reli!ion in
modern society'
The essential 1ob of a priest or shaman is to act as an intermediary between the visible and invisible, he
said, and )for doctors to be !ood priests they should reco!niJe the invisible reality')
G.st-5.n-e0en5e 5./0ses we0e he12 .n h.1isti5 app0.a5hes in ps:5h.ne/0.-i77/n.1.9:, the
A1e=an2e0 Te5hni>/e, spi0it/a1 hea1in9, e1e5t0.-7a9neti5 the0ap:, h.7e.path: an2
nat/0.pathi5 7e2i5ine'
The second International Conference on /olistic /ealth and 8edicine is scheduled for L66$ in -3ford,
En!land'
;The 1ate $0th.2.= A05h3ish.p .- M.tta:a7, Ga/1.se "a0 0e9.0i.s, was a 1ea2in9 p0.pa9at.0
.- New A9e a1te0nati6e 7e2i5ine. +e is the a/th.0 .- +ea1in9- A +.1isti5 App0.a5h, 1!!5, a
w.08 .n a1te0nati6e the0apies. I ha6e w0itten a3./t hi7 in s.7e .- 7: .the0 0ep.0ts.
Y$A DA T&IBUTE T$ +IN)UIS"E
http:##www.at0i3/tet.hin2/is7.5.7#Y.9aNan2N+in2/NGhi1.s.ph:.ht7 Copyri!ht $%%L Gpdated
u!ust L;, $%%5
/induism Today ?ulyOu!ustO+eptember $%%# p' @%=@L
DT+E %$"GLETE A&TI%LE IN )E*ENSE $* Y$A IS A(AILABLE *&$" "E SEGA&ATELY.E ECT&A%T:
)a6i2 *0aw1e: also (nown as 2andit Vamadeva +hastri, the eminent teacher and practitioner of
A:/06e2i5 7e2i5ine and Vedic astrolo!y, founder of merican Institute of Vedic +tudies in +anta "e, New
8e3ico writes.
OA:/06e2a an2 Y.9a 5an 3e 5a11e2 siste0 s5ien5es .- Ase1--hea1in9 an2 se1--0ea1isati.nA. B.th
e6.16e2 -0.7 a (e2i5 3a5890./n2 in an5ient In2ia, 3ase2 .n the sa7e phi1.s.ph:, sha0in9 7an:
p0a5ti5es. A:/06e2a, the A:.9i5 -.07 .- hea1in9A, is ai7e2 at 30in9in9 /s 3a58 int. ha07.n: with
./0 t0/e Se1- .0 At7an. The 90eat A:/06e2i5 tea5he0 %ha0a8a 2e@nes A:/06e2a as the ha07.n:
.- 3.2:, p0ana, 7in2 an2 s./1. Gatan4a1i 2e@nes :.9a as 5.nt0.11in9 the 7in2 in .02e0 t. 0ea1ise
the G/0/sha.O
OY.9a is the spi0it/a1 aspe5t .- A:/06e2a. A:/06e2a is the the0ape/ti5 30an5h .- Y.9a.O
Hsource. A:/06e2a , Y.9a: +ea1in9 T./5h = by &avid "rawley and A:/06e2a an2 the "in2 by &avid
"rawley p';I'
T+E AYU&(E)A-Y$A %$NNE%TI$N
AYU&(E)A AN) T+E "IN)
http.OOwww'amaJon'comO!pOproductO%6L@6;;#5;OqidTL%@5M@#;$6OsrTL=6OrefTsrULU6O%%$=;#%$##;=
@#$@%$@*sTboo(sPvT!lancePnT$4#L;; by &avid "rawley
E2it.0ia1 &e6iew:
NG9VE& N& T/E 8IN& is perhaps the <rst boo( published in the Fest that e3plores speci<cally the
psycholo!ical aspect of this !reat system' The boo( e3plores how to heal our minds on all levels from the
subconscious to the super conscious, alon! with the role of diet, impressions, 7ant0a, 7e2itati.n, :.9a
an2 7an: .the0 7eth.2s t. 50eate wh.1eness' )-pens the doors to a new ener!etic psycholo!y,)
says )0. )eepa8 %h.p0a, ".).
This 3..8, AYU&(E)A AN) T+E "IN), 5ites K 3..8s D4 e=a7p1es 9i6enE:
strolo!y of the +eers. :uide to VedicO/indu strolo!y by &avid "rawley
Tantric No!a and the Fisdom :oddesses by &avid "rawley;
!eless 0ody, Timeless 8ind. The Vuantum lternative to :rowin! -ld by )eepa8 %h.p0a
Detters on No!a, Vol'I by A/0.3in2.
2J 3..8s D4 e=a7p1es 9i6enE 5ite this 3..8, AYU&(E)A AN) T+E "IN):
yurvedic /ealin!. Comprehensive :uide by &avid "rawley;;
Emotional No!a. /ow the 0ody Can /eal the 8ind by 0i1a 0ennett
Vedantic 8editation. Di!htin! the "lame of wareness by &avid "rawley
yurveda and 2ancha(arma by +unil ?oshi;;;
N$TE: )eepa8 %h.p0a is a 1ea2in9 New A9e0. S. is S0i A/0.3in2. Dsee 1ist in (ati5an New A9e
).5/7entE.
The a3.6e 1ist 51ea01: 2e7.nst0ates the 51.se 1in8 3etween a:/06e2a an2 :.9a, an2 thei0 (e2i5
.0i9ins'

11.
;Tant0i5 Y.9a an2 the Wis2.7 .22esses
0y &avid "rawley http.OOwww'amaJon'comOe3ecOobidosOt!OdetailO=O%6L%$5L#6#OrefTpdUsimUbU@O%%$=
;#%$##;=@#$@%$@*K;"encodin!TGT"4PvT!lance
E2it.0ia1 &e6iew 3: e.09 *e/e0stein:
)Tantric No!a and the Fisdom :oddesses is an e3cellent introduction to the essence of /indu Tantrism' The
author discusses all the ma1or concepts and oAers valuable corrections for many e3istin! misconceptions'
/e also introduces the reader to the core Tantric practices of meditation and mantra recitation, focusin! on
the ten Fisdom :oddesses)'
;;A:/06e2i5 +ea1in9: A %.7p0ehensi6e /i2e
0y &avid "rawley http:##www.a7aH.n.5.7#9p#p0.2/5t#0!14!55!JJ#0e-Psi2N2pN2p#002-5'02''5-
4'24024?iePUT*K
E2it.0ia1 &e6iew:
yurvedic /ealin! presents the yurvedic treatment of common diseases, coverin! over ei!hty diAerent
ailments from the common cold to cancer' It provides a full ran!e of treatment methods includin! diet,
he03s, .i1s, 9e7s, 7ant0a an2 7e2itati.n' The boo( also shows the appropriate life=style practices and
daily health considerations for your unique mind=body type both as an aid to disease treatment and for
disease prevention' This e3traordinary boo( is a complete manual of yurvedic health care that oAers the
wisdom of this ancient system of mind=body medicine to the modern reader relative to our special health
concerns today' The present edition is an e3panded version of the ori!inal L646 edition, coverin! additional
diseases and addin! new treatments'
;;;A:/06e2a an2 Gan5ha8a07a
0y &avid "rawley http.OOwww'amaJon'comO!pOproductO%6L@6;;#M#OrefTsidUdpUdpO%%$=;#%$##;=@#$@%$@*
ieTGT"4
E2it.0ia1 &e6iew:
)This boo( will help answer many of the questions that Festerners often as( about yurveda) states
2rofessor 7enneth Wys(, 2h'&' yurveda and 2ancha(arma is the study of yurvedic puri<cation' The
author, &r' +unil V' ?oshi, be!an his clinical practice in L64L in India, specialiJin! in 2ancha(arma therapy'
+ince L646, &r' ?oshi has traveled e3tensively throu!hout the G'+' !ivin! lectures and teachin! wor(shops
on yurveda' )Treasure house of wisdom is accessible to more people throu!h this wonderful boo(), says
)0. )eepa8 %h.p0a, ".)'
$T+E& AYU&(E)A-Y$A B$$MS BY )A(I) *&AWLEY
No!a of /erbs, yurvedic :uide, +econd 9evised a''' by &avid "rawley
No!a P yurveda. +elf=/ealin! and +elf=9ealiJation by &avid "rawley
No!a for your Type. n yurvedic pproach to Nour sana 2ractice by &avid "rawley
yurveda and 8arma Therapy. Ener!y 2oints in No!ic /ealin! by &avid "rawley
T+E ALAN)I AS+&A" http.OOwww'alandiashram'or!OhtmlOfoundersUdetailed'html
infoRalandiashram'or!
+adananda [+adananda], alon! with la(ananda &evi [la(ananda 8a], is the co=founder of the landi
shram in the G+'
A1a8anan2a )e6i born in L6;L in 8elton 8owbray, G'7', was raised in both the ?ewish and Christian
faiths' In L6M5, la(ananda !raduated as a physician from +t 0artholomews /ospital 8edical Colle!e,
Dondon Gniversity' +he then spent <ve years in Catholic convents and bbeys, ma(in! her novitiate in /oly
Cross Cistercian bbey, En!land, before travellin! to India t. st/2: with *athe0 Be2e 0iQths at
Shanti6ana7' There she met +adananda who introduced her to 9a!hudas 8ahara1, the hidden master
who was to be her !uru' +he also met &r' Vasant Dad, her A:/06e2a teacher in 2oona in L64%' Throu!h her
studies with &r' Dad, la(ananda became one of the <rst western physicians to ta(e up yurveda, and
became one of &r' Dad,s <rst students'
la(ananda,s subsequent adventures durin! the <ve years on pil!rima!e in India are described in her boo(
2il!rima!e to the 8other' &urin! this time she stayed at many temples, ashrams and shrines, st/2:in9
:.9a, /induism, +u<sm, ?ainism, A:/06e2a, +.7athe0ap: and /indi' la(ananda studied devotional
sin!in! with +adananda and lived as a wanderin! renunciant or sadhvi' t one point she ran an
e3perimental therapeutic community for psychotic Festern youth at -m Neshu Ni(etan in :oa, and served
as )2hysician to the /ippies)' t the conclusion of pil!rima!e, she was told by 2u1ya :an!uthai, a kanya
disciple of Gpasani 8ahara1, and by 7amalabai, the chief disciple of 9a!hudas 8ahara1, ):o to the Gnited
+tates and there ma(e an ashram for 9a!hudas 8ahara1)' rrivin! in the Gnited +tates with +adananda,
ei!hty dollars in their poc(ets and two Indian musical instruments, they travelled to 0oulder, Colorado, to
found their <rst ashram in a tipi' la(ananda p0a5ti5e2 h.7athe0ap: an2 1ea0ne2 ast0.1.9:' 8ovin!
to Tucson riJona in L645, they re=started landi shram in a two=room, bac( alley apartment'
!ain movin! in L644 to a remote cabin in the 9oc(y 8ountains, she made numerous 9oc(y 8ountain
wildCower essences, becomin! the @0st ph:si5ian sin5e )0. E2wa02 Ba5h, 2is5.6e0e0 .- <.we0
0e7e2ies, t. 0esea05h an2 7a8e he0 .wn <.we0 essen5es' In u!ust of L66% she and +adananda
restarted landi shram in its current location in 0oulder, Colorado' In L66M the shram !rew into a
residential community, havin! nine resident members and an additional three full time student
participants' In L664 they be!an to develop landi yurvedic :uru(ula'
la(ananda is a co=founder, spiritual mother, teacher, A:/06e2i5 p0a5titi.ne0, <.we0 essen5e 7a8e0
and story=teller'
12.
+he is also an accomplished writer with many published articles' la(ananda has written and is self=
publishin! her autobio!raphical trilo!y Patch"ork (andala' The <rst two volumes, 2il!rima!e to the
8other, and The 9ainbow 0rid!e, are available and well=loved' /er future boo( plans include, Ayurveda )or
lders and Ayurveda )or *ouples'
Sa2anan2a was born in L6@6 in &enver, Colorado, G'+'' /e be!an his formal spiritual studies at the
openin! semesters of Naropa; Gniversity, and then studied 0uddhist meditation and philosophy for <ve
years with Cho!yam Trun!pa 9inpoche' dvised by 9inpoche to study 6ipassana, +adananda attended the
<rst three month retreat ever held at Insi!ht 8editation Centre, with ?oseph :oldstein' 0ecomin! quali<ed
as a be!innin! meditation instructor, +adananda opened a meditation centre in "ive 2oints, &enver'
;Na0.pa is a New A9e instit/te.
Travelin! overland, from the Gnited 7in!dom to India, throu!h Tur(ey, Iran and f!hanistan, +adananda
!ained an in=depth (nowled!e of Islam, +u<sm and a variety of other cultures and reli!ious philosophies'
fter a lon! search for an authentic spiritual master in India, +adananda met 9a!hudas 8ahara1, his !uru'
&urin! seven years of pil!rima!e, st/2:in9 :.9a, meditation, and Indian mysticism, +adananda lived as a
barefoot wanderin! renunciant accordin! to the ancient spiritual tradition of India' /e meditated in the
1un!le, livin! without money as prescribed in India,s spiritual te3ts, stayin! at ashrams and temples'
+adananda became a disciple of 9a!hudas 8ahara1, a1s. st/2:in9 with *athe0 Be2e 0iQths,
Nisar!adatta 8ahara1, ?' 7rishnamurti and nandamayi 8a' In his pil!rima!e he traveled from the southern
tip of India to the /imalayas' +adananda met la(ananda &evi and his !uru as(ed him to stay with her'
Their relationship slowly blossomed into a spiritual marria!e' To!ether they developed deep friendships not
only with saints, yo!is, and renunciants, but be!!ars, trash pic(ers, untouchables and lepers' They also
developed friendships with many Indian families' lon! with la(ananda &evi, +adananda wor(ed at -m
Neshu Ni(etan, :oa, as a meditation therapist in a community for western hippies who had become
psychotic'
+adananda was instructed by two :od 9ealiJed women of his linea!e to !o to merica and there ma(e an
ashram for 9a!hudas 8ahara1' +ince arrivin! in the Gnited +tates L64;, +adananda and la(ananda have
led parallel lives' They have also developed life e3periences and personal learnin! on individual paths'
+adananda is a musician, artist, meditation teacher, spiritual !uide, Cower essence ma(er and healer' /e
leads wee(ly !atherin!s for Vedic chantin!, devotional sin!in!, spiritual !uidance' /e has also studied raga
sin!in! HIndian classical musicI and has become a well (nown local musician.
Sa2anan2a has 7a2e 7an: <.we0 essen5es, 2e6e1.pin9 an inn.6ati6e new -.07 .- (i30ati.na1
+ea1in9 Oe.90aphi5a1 Essen5esO R0e1ate2 t. <.we0 essen5esS. In 5.n4/n5ti.n with these
essen5es, he has 2e6e1.pe2 Ea0th hea1in9 5e0e7.nies an2 ta/9ht Ea0th +ea1in9 t. .the0s,
espe5ia11: :./th. Sa2anan2a 50eate2 the +ea1in9 a02en at A1an2i Ash0a7, a55.02in9 t.
an5ient (e2i5 an2 A:/06e2i5 p0in5ip1es .- 9a02enin9 an2 has 1e2 7an: ea0th hea1in9 p/31i5
5e0e7.nies in the 9a02en.
t landi shram, +adananda has done !round=brea(in! wor( at the interface of spirituality and
environmentalism' /e also mentors youth in creatin! earth=friendly, non=competitive, non=consumer
lifestyles Fith 9abbi Walman +chachter throu!h Naropa Institute of Continuin! Education, +adananda has
studied ?ewish mysticism, ?ewish prayer, /asidism, +piritual &irection, Dife=Cycle 9ituals and 2aradi!m=shift
studies' In L66M he e3panded landi shram into an intentional community' The :uru(ula was started in
L664, where +adananda teaches yo!a, meditation, devotional sin!in! and mentors youth' X $%%# landi
shram, all ri!hts reserved' LM%; L@th +t' 280 #6$, 0oulder, C- 4%#%$ #%#=M45=M@#M
"Y %$""ENTS: $n5e a9ain, as in a17.st a11 .- 7: 0ep.0ts, the 5.nne5ti.n 3etween *0. Be2e
0iQths $SB .- Shanti6ana7, Sa55i2anan2a Ash0a7 with a1te0nati6e 7e2i5ines an2 the New
A9e 7.6e7ent is @071: esta31ishe2.
U&U%$$L
by +uman 7' ?ha, !he 3eek, L5 8arch $%%4
Fith a drop of more than ;%%% shakas in one year, the 9++ is forced to reach out to newer !roups' IT
milans Hsha(ha for IT professionalsI have become common in 0an!alore and 2uneB :ur!aon is ne3t on the
list' The new a!e !urus are !ainin! followers and 9++ want to use that for its own purposes' If the <rst
wave of the early L66%s mobiliJed /indus around yodhya, the second wave stresses on the ,all
accommodatin! /indu worldview, that promises a life full of ananda HblissI' The <rst used the 8uslim as the
archetypal ,other,, the se5.n2 /ses :.9a, a:/06e2a an2 sa50e2 te=ts as the visible symbols in its
quest to brin! bac( ,IndiaYs !olden /indu past,'
The <rst yielded immediate political dividends Z the 0?2 !rew from a two=seat wonder to a rulin! party in
less than a decade after yodhya' The se5.n2 /ses s.-t p.we0 t. /ni6e0sa1iHe the +in2/
phi1.s.ph:. N.t s/0p0isin91:, 7an: in the &SS @n2 netw.08in9 with the 9/0/s as in6est7ent.

AYU&(E)A "E)I%ATI$N %AN BE )ANE&$US *$& Y$U
The N&TV pro!ramme, ?uly 4, $%%5, ,/i!hli!hts of the wee(,, revealed that
=The popular DIV ;$ contained dan!erously hi!h levels of to3ins'
= /amdardYs +"I e3hibited @%K hi!her levels of arsenic than safe' The Canadian !overnment banned its
import in 8arch'
=Tests on +G79T, another ayurvedic medicine, showed LL;K hi!her levels of mercury than permitted'
1'.
%AT+$LI%S AN) AYU&(E)A D5.ntin/e2 -0.7 pa9e FE
The +/98 I7N issue of +eptember $%%;.
ECT&A%T: VIII Tamil Nadu +T+N:/ at +F8I 8D-9NN& T9G+T CENT9E lunthur, 7unnathur
2ost, Tiruchirapalli &t = 5$L #L5 HL#th to L5th ?uly $%%;I
*0. )e6a2.ss 5s5, Swa7i Sa7a0a8.ne .7i, *0. "a0ia Je:a0a4 s4 an2 Swa7i nana4:.thiT
"r' &evadoss made a fervent appeal for the care of the Environment' +e s/99este2 that a11 ash0a7s
sh./12 90.w he03a1 p1ants, en5./0a9e In2ian "e2i5ine, espe5ia11: Si22ha an2 A:/06e2a[
"Y %$""ENTS
The Ash0a7 Ai8:a is the .09an .- the se2iti./s %ath.1i5 Ash0a7s 7.6e7ent that a1s. p0.7.tes
:.9a.
%a0itas A:/06e2i5 +.spita1 -ctober $4, $%%6
http.OOwww'cathnewsasia'comO$%%6OL%O$4Ocaritas=ayurvedic=hospitalO*
awtUlT/si:lPawtUmTLduWNprr#wN&D%
The %a0itas A:/06e2i5 +.spita1 in 7erala, +outh India was established in L666 with the aim of ma(in!
available the wisdom of yurveda for modern day ailments and life style' The hospital was born out of
inspiration and motivation from the Bish.p .- M.tta:a7 )i.5ese, "a0 M/0ia8.se M/nna5he00:'
It operates side by side with the Caritas 8ulti +peciality /ospital for 8odern 8edicine' The or!aniJation has
plans to set up a 9esearch Centre with an inte!rated approach to the Indian system of medicine and
modern medicine with special emphasis on !eriatrics and re1uvenation therapy and in5.0p.0atin9 :.9a
an2 nat/0.path:'
LINM Caritas yurvedic /ospital Caritas yurvedic /ospital: http.OOwww'ayurvedahospital'comO
http.OOwww'ayurvedahospital'comOtreatments'htm:
yurveda is a holistic healin! science' :oin! beyond 1ust curin! an ailment, yurveda aims at total well
bein! of the individual = his mind, body and spirit'
The central yurvedic tenet is that health is a state of balance of life forces, the tridoshas 4 vata, pitta and
kapha5 The tridoshas, which !overn all psycholo!ical and physiolo!ical activities of the human body, are
various combinations of the <ve !reat elements, the panchamahabhutas, namely earth, water, <re, air and
space' The combination of the doshas in each individual is unique and determines his prakriti5
yurvedic treatment is !eared towards assessin! an individual,s personality, dia!nosin! the imbalance and
brin!in! the imbalanced tridoshas bac( to their normal state of balance'
Treatment consists of four basic forms.
8edicine or dru! therapy, dietary re!ime, re!ulation of life style and Panchakarma 6puri<cation therapyI
Panchakarma, the <ve puri<catory therapies, help to Cush out to3ins from the body throu!h natural outlets
= the mouth, the nostrils, the intestines, the blood and the s(in' Panchakarma treatment includes Emesis
HVamana7, 2ur!ation HVirechanaI, Enema HVasthi7, Nasal administration HNasya7 and bloodlettin! H8aktha
(oksha75
ll types of chronic diseases are bein! treated by specialists at Caritas yurvedic /ospital' Panchakarma
and its upakarma such as snehana, s"edana and others and also other reputed 7erala treatments li(e
Dhara, Pi-hichil, Navaraki-hi, !halam etc are carried out here by e3perts'
http.OOwww'ayurvedahospital'comOmodesoftreatment'htm.
B.2: I77/niHati.n# L.n9e6it: T0eat7ent
This is the prime treatment in yurveda for defyin! the a!ein! process, arrestin! the de!eneration of body
cells and immuniJation of the system' :ivin! 9asayana Hvery special yurvedic dietI internally is the main
part of the pro!ramme, based on the panchakarma and s"edakarma treatment' The $4=day pac(a!e
process includes body massa!e, snehapanam, vamanam, virechanam, nasyam, snehavasthi, kashaya
karnapoornam, medicated steam bath, :.9a and medicine'
;New A9e has 9.ne 6i0a1 in the %h/05h: %a0itas is a (ati5an a9en5:I
&ENEWE) JU&I)I%AL *&A"EW$&M *$& %A&ITAS INTE&NATI$NALIS
Vatican City, $ 8ay $%L$ HVI+I = 8ade public today was a :eneral &ecree concernin! the renewed 1uridical
framewor( of %a0itas Inte0nati.na1is' The document, which bears the si!nature of Cardinal +ecretary of
+tate Tarcisio 0ertone +'&'0', was approved by the /oly "ather on $M pril, and comes into force from the
moment of its publication'
The publication of the decree is bein! accompanied by an e3planatory te3t in En!lish, written by 8s!r'
-svaldo Neves de lmeida, e3cerpts from which are !iven below'
)In its si3ty=one years of e3istence, Caritas Internationalis has always been a privile!ed instrument of the
ChurchYs charitable activity' &rawin! upon its lon! e3perience of this worthy institution, and in particular
the developments of recent years, the /oly +ee has sou!ht to update the 1uridical status of Caritas
Internationalis, in order the better to support its activity in the conte3t of the modern world)'
)0lessed ?ohn 2aul II !ave it public canonical 1uridical personality by means of the Chiro!raph ,&urante
l,ultima Cena,' ''' This public 1uridical person is !overned principally, thou!h not e3clusively, by its proper
le!islation and by the relevant provisions of the Code of Canon Daw' The Chiro!raph ,&urante lYGltima
Cena,, in reco!nisin! the special bond lin(in! Caritas Internationalis with the postolic +ee, implicitly
established that its !overnance and operation should ma(e reference to the "irst +ection of the +ecretariat
of +tate' t the same time, the Chiro!raph !ave the 2onti<cal Council ,Cor Gnum, the tas( of followin! and
accompanyin! the activity of Caritas Internationalis)' 14.
The process of updatin! the 1uridical framewor( of Caritas Internationalis
)The e3perience !arnered in almost ei!ht years of applyin! the Chiro!raph ,&urante lYGltima Cena, has
made it possible to understand in !reater detail how to carry forward a process of 1uridical updatin! that
not only respects but e3presses even better the nature of the or!anisation and clari<es the distribution of
competences amon! dicasteries and ofces with an interest in it)'
)0etween ?anuary and 8ay of last year, a wor(in! !roup of representatives from Caritas Internationalis and
the /oly +ee studied a new version of the +tatutes of Caritas Internationalis, with the intention of resolvin!
the interlin(ed doctrinal, 1uridical and economic issues' ''' &urin! the said meetin!s of the wor(in! !roup,
one of the points to emer!e was the need for le!islation to complement the Chiro!raph ,&urante lYGltima
Cena,, as a normative reference=point for the application of the new +tatutes' /avin! received the draft
+tatutes, the /oly "ather !ave precise instructions to the Cardinal +ecretary of +tate on the contents of the
said te3t due to complement the Chiro!raph' ccordin!ly, in deference to these indications, the :eneral
&ecree was drawn up and the new +tatutes and Internal 9ules were revised in accordance with it)'
+ome characteristic features of the new :eneral &ecree
)rticles L, $ and # of the :eneral &ecree clarify the competences of the principal dicasteries involved' In
this re!ard, <rst and foremost, the role of the 2onti<cal Council ,Cor Gnum, has been stren!thened Hart' LI,
the dicastery, that is, that follows the institutional activity of Caritas Internationalis and is responsible for
approvin! its te3ts with doctrinal or moral content)'
)rticles @ and ; establish !uidelines for the future redaction of speci<c norms !overnin! employment of
personnel and the preparation of a suitable welfare re!ime' The employees of Caritas Internationalis, in
fact, while they are not Vatican employees, are part of the wor(in! community of the postolic +ee)'
)rticle 5 ''' establishes that at least three members of the E3ecutive 0oard be papal appointments' This
allows the /oly "ather to desi!nate individuals of speci<c proven competence, particular those comin! from
poor re!ions or re!ions deservin! of privile!ed attention' ''' It remains the case, however, that the ma1ority
of members are chosen by national Caritas a!encies, which therefore continue to be responsible for the
!overnance of this important structure of the Confederation'
)8oreover, provision is made for an Ecclesiastical ssistant and a +upport Commission' ''' In addition to the
,nihil obstat, of the /oly +ee for candidates for the ofces of 2resident and +ecretary=:eneral, ''' the
:eneral &ecree and the new +tatutes require a ,nihil obstat, for the candidates for Treasurer)'
)rticle M re=afrms the !eneral principle that si!ni<cant canonical and Vatican le!islation is bindin! upon
those who are employed in entities situated within Vatican City and institutionally lin(ed to the /oly +ee)'
In2ian 7e2i5ine an2 7.ne: p/sh The New Indian E3press, November L5, $%%6
http.OOwww'e3pressbuJJ'comOeditionOstory'asp3*
TitleTIndian>medicine>and>money>pushPartidTVeE70cw3F7VTP+ectionI&T99Vem!Dyw2ITP8ain+ecti
onI&T99Vem!Dyw2ITP+ectionNameT\Vcp5i"oFTv2/1$d&0JTN
n encoura!in! development in the area of Indian medicine recently has been the entry of ma1or corporate
<rms' They havenYt come out of philanthropy, but because thereYs a lot of money to be made, if the
services or products <nd a mar(et' A:/06e2i5 t0eat7ent, for instance, is now a 9s 4,%%%=crore industry,
and !rowin! at $% per cent annually' nd so you have 9amesh Van!al, former head of 2epsi India, havin!
established an ayurveda <rm, now mer!in! it with Coimbatore rya Vaidya 2harmacy to become the
lar!est ayurveda company in India' Nash 0irla has ta(en a ma1ority sta(e in 7erala Vaidyashala, the therapy
chain' yurvaid /ospitals, promoted by a 7ochi=based !roup, !ot equity investment of 9s @'; crore last year
from a G+=based fund' nd the Tata :roup has now a!reed with an N:- to 1ointly set up an Institute of
yurveda Inte!rated 8edicine near 0an!alore, to oAer formal !raduate and post!raduate de!rees, beside a
L%%=bed ayurveda and yo!a hospital, plus research and dru! production' The Tatas are puttin! in 9s #@
crore for the IIT=type institute' There are similar plans from the 8ata mrithanandamayee trust'
ll this is e3cellent news, for the simple reason that when business !ets into the picture, documentation
and systems and reports have to be put in place' This has been the problem all alon! with what are loosely
called alternative systems of medicine to standard allopathy' Each practitioner has his or her own way of
doin! thin!s and you have to accept this on trust' nd if somethin! wor(s, there is no publicly accessible
system of how and why' -ne outcome has been the mutual scorn between allopathy and these other
systems of treatment, with close to no attempt at reachin! out to each other or researchin! if each can
usefully learn from the other and so, improve itself' The public would bene<t enormously if they could !o to
one place and !et the combined bene<t of diAerent systems of (nowled!e wor(in! in tandem' Nou will
never !et this unless these processes are all systemised, sub1ect to peer and public review, and are allowed
to be replicated in a laboratory settin!. this is the way (nowled!e pro!resses' If business and investors
ta(e a hand, this process should !et a push' s, for instance, with the proposed Tata university' Nou need
much more of this thin! and the diAerent medical councils to wor( with their counterpartsB the syner!y
possible is e3citin!'
A:/06e2a 6s )i6ine hea1in9I
8an!alorean Catholics di!est no' $#@$ dated ?une M, $%LL
2osted by. )Filfred "ernandes) 8an!aloreanCatholicsR!mail'com 8on ?un 5, $%LL LL.LM am H2&TI

15.
8ay I ta(e the liberty of sendin! you this interestin! testimony*
) +wiss couple went to 7erala for an ayurvedic treatment for their son who had a stro(e at his youn! a!e
and was paralyJed on one side = unable to wal(' They were told that yurvedic oil massa!es would
stren!then his muscles and enable him to wal(' fter a one=month course of treatment in an yurvedic
centre in Trivandrum, there was no improvement'
Then, a friend su!!ested them about the &ivine 9etreat Centre, 8urin!oor, Chala(udy, where he mi!ht
receive healin!' The parents, who were desperate, brou!ht their son to the &ivine 9etreat Centre' There,
they met "r H&rI Vallooran, &irector of the En!lish 9etreat section, who su!!ested them to attend a one=
wee( prayer retreat' The mother of the child told him that they (new only very little En!lish and that they
didn,t (now how to pray' "r Vallooran told her that what was important was to ta(e part in the 9etreat' They
a!reed'
-n the third day of the 9etreat, the child had a feelin! on the paralyJed side, the fourth day his body
started movin!, the <fth day he started wal(in! and the si3th day he started runnin! around'
t the end of the 9etreat, the astonished mother came to see "r Vallooran and as(ed him. what was
happenin! to her son. "r Vallooran replied to her that :od was healin! him' +he then as(ed him. )"ather,
does :od really e3ist*) "r Vallooran replied to her. if she believed that the healin! of her son was real, then
:od was more real' This &ivine healin! completely chan!ed their spiritual life')
If you,re touched by this testimony, (indly send it to your friends' :od 0less NouSSS
E=.05is7 %./0se t. Ana1:He Y./n9 Ge.p1eAs %0isis .- (a1/es %a01. %1i7ati .n Wh: The:
T/0n t. Satanis7
http.OOwww'Jenit'or!Oarticle=LL6;%*lTen!lish ECT&A%T
9-8E, ?anuary LL, $%%; HWenit'or!I 9ecent incidents of cult deaths in Europe are pointin! to a problem
hitherto underestimated. the !rowin! interest in +atanism and occultism, especially amon! adolescents'
That is why the 9e!ina postolorum 2onti<cal Gniversity and :9I+;, an Italian !roup that monitors
destructive sects, or!aniJed a course on )E3orcism and 2rayer of Diberation') The course, which is open
only to priests and seminarians, will be oAered in "ebruary, 8arch and pril' WENIT interviewed 1ournalist
Carlo Climati, one of the instructors of the course, who specialiJes in the problems of youth, a topic to
which he has dedicated several boo(s'
B: /ow did the ideas arise to oAer a course on +atanism and e3orcism*
%1i7ati: It resulted from contact with many priests, who e3pressed the need to oAer more information on
these topics' In their pastoral activities, priests increasin!ly receive requests for help from parents, or are
obli!ed to address delicate cases of youths involved in +atanic sects or occultism'
This !rave problem is represented especially by nihilism, which characteriJes certain phenomena' Noun!
people are disoriented and pushed to confuse !ood with evil and to re1ect any moral boundaries'
B: Fhy is there so much interest in the world of the occult*
%1i7ati: The startin! point is a certain tendency to neo=pa!anism, often dressed up in fashions that are
apparently innocuous' Det us thin( of what has been happenin! for some years, on the date of the
celebration of +a11.ween' Celebrations with esoteric topics are multiplied in discoth]ques'
In addition to dancin!, youn! people <nd fortunetellers on the premises, who oAer to read them their
h.0.s5.pe .0 Ta0.t 5a02s' nd, as if this were not enou!h, (ios(s are <lled with ma!aJines for
adolescents, with superstitious ideas such as the /se .- 7a9i5 he03s;;, the s/pp.se2 p.we0 .-
st.nes, the production of amulets, and even the a2.0ati.n .- the p1anet Ea0th, as if it were a sort of
divinity' ;;Be1ie- in (e2i5 A:/06e2a is O7a9i5O- "i5hae1
B: Fhy do many youn! people ta(e recourse to ma!ic or +atanic rites*
%1i7ati: 0ecause today much thou!ht is !iven to the body and little to the soul' "a9i5 and Satanis7
represent the search for an e!otistic power to be e3ercised over others in order to obtain material
satisfactions and follow the false models proposed by some of the media'
Fe are in the era of the appearance, in which aesthetic sur!ery, advertised in television pro!rams, seems
to solve all problems' Fhoever does not loo( li(e certain actors or models, runs the ris( of feelin! inferior,
limited' /e be!ins to loo( in the mirror and to e3perience feelin!s of insecurity'
The television pro!rams seem to compete in their oAer of testimonies of families in crisis, parents who <!ht
with their children, husbands who betray their wives and vice versa, who insult one another and lac(
respect for each other publicly' This mechanism produces !reat fear of the other' It prevents youn! people
from believin! in the promise of eternal love' ;:roup of 9esearch and Information on the
+ects
SatanAs St0ate9: .- %.n-/si.n - Inte06iew with *athe0 "en2.Ha Gant.4a .- A05h2i.5ese
.- "e=i5.
http.OOwww'Jenit'or!Oarticle=LL%@L*lTen!lish
RGa0t 1S 8E\IC- CITN, +eptember L5, $%%@ HWenit'or!I +atan e3ists and his strate!y is to confuse, says the
e3orcist of the rchdiocese of 8e3ico' *athe0 Ge20. "en2.Ha Gant.4a was .ne .- the .09aniHe0s .-
"e=i5.As @0st Nati.na1 "eetin9 .- E=.05ists an2 A/=i1ia0ies .- Li3e0ati.n, held u!ust #L=
+eptember $ at the headquarters of the bishops, conference' The meetin! drew ;%% participants'
"ather 8endoJa 2anto1a coordinates the wor( of ei!ht e3orcists, one for each of the territorial vicariates of
that diocese' /e spo(e of his wor( with WENIT' 2art of this interview appears "riday'
1F.
B: Fho is an e3orcist*
*athe0 "en2.Ha Gant.4a: /e can be a bishop or a priest desi!nated by him, who by the mandate of
?esus Christ and in the name of :od the "ather, +on and /oly +pirit recites a prayer in which, in an
imperative way, in the case of diabolic possession, orders +atan to depart from the one possessed and
leave him in total freedom, or in a deprecatin! form, that is, of intercession or supplication, as(in! that, by
the precious blood of Christ and the intercession of the Vir!in 8ary, a person, place, house or ob1ect be
liberated from every demonic inCuence, be it infestation, obsession or oppression'
B: Can anyone be an e3orcist*
*athe0 "en2.Ha Gant.4a: No' ccordin! to the :ospel, Christ enriched his apostles with charismatic !ifts
when he sent them to evan!eliJe' In 8atthew L%.L it says. )nd he called to him his twelve disciples and
!ave them authority over unclean spirits, to cast them out, and to heal every disease and every in<rmity')
+ee also 8atthew L5.LM=L4' Fith that authority, it corresponds to bishops, successors of the apostles, to
e3ercise this ministry of e3pellin! demons' 0ut, accordin! to Canon LLM$, they can desi!nate, to e3ercise
this ministry in a stable manner or for a special case, a )pious, learned, prudent priest with inte!rity of life')
This is true for diabolic possessions and, therefore, for e3orcism itself, also called solemn e3orcism'
0ut every priest throu!h his ordination participates in the priesthood of Christ and, with him, has the
mission to liberate the faithful from all obsessions, oppressions or demonic inCuences, with deprecatin!
prayers of intercession and supplication, with evan!eliJation and administration of the sacraments,
primarily penance and the Eucharist' +imilarly, all priests are e3orcists in re!ard to the pastoral endeavor of
liberation within their mission to evan!eliJe, and this is true, by the command of ChristB he does not need
to be desi!nated to carry out so=called minor e3orcism' Day people cannot be e3orcists'
B: The meetin! you or!aniJed also !athered )u3iliaries of Diberation') Fho are these persons and what do
they do*
*athe0 "en2.Ha Gant.4a: u3iliaries of Diberation are. priests who do not have the character of ofcial
e3orcistsB doctorsB psychiatristsB reli!iousB and lay people who help the e3orcist priest in discernment or in
the e3ercise of his ministry, either with prayer of intercession or in diAerent eventualities'
2riests help with prayer of liberation and the laity with prayer of intercession' priest who is not an ofcial
e3orcist can carry out a minor e3orcism, also called prayer of liberation, helped in turn by all the laity who
support him in discernment and with prayers of intercession' The laity cannot recite prayers of liberation'
B: If I am not mista(en, this was 8e3ico,s <rst meetin! of e3orcists and one of the <rst of these
characteristics in the world' It seems that in the last @% years the <!ure of the e3orcist was disappearin!' Is
this an impression that corresponds with reality*
*athe0 "en2.Ha Gant.4a: Indeed, it is' The causes are varied, but we could say that they are included in
the !reat challen!e that the second half of the last century presented to the Church in her tas( of
evan!eliJation'
In the <rst half, +atan attac(ed humanity in the <eld of ideas and thou!ht. rationalism, materialism,
:nosticism, "reemasonry, 9osicrucianism, sectarianism, +ocialism, 8ar3ism=Deninism, etc', which separate
man from :od'
-n one hand, the ne!ation of a personal :od and also the ne!ation of the e3istence of +atan as a personal
bein!, e3chan!in! the true :od for an impersonal !od that identi<es itself with this material world and
reducin! +atan to a mere symbol'
S/5h an in</en5e a1s. in-e5te2 ./0 the.1.9ians, wh. in 0e5ent ti7es n. 1.n9e0 sp.8e .- the
2e6i1 .0 the an9e1s.
0ut as a counterbalance, man felt nostal!ia for :od' /is search for the supernatural, as a solution to the
problems a^ictin! him because of his separation from :od, made him fall into the clutches of the New !e,
which with its deceitful spiritualities and <ctitious ma!ical and esoteric solutions has opened the doors to
the manifestations of the devil in many persons who have fallen into New A9e es.te0i5 an2 7a9i5a1
p0a5ti5es'
"or this reason, in the permanent mission of the New Evan!eliJation the Church has found it necessary to
revive somethin! that she felt was of the past, but which is ur!ent in our times. to proclaim to those who
have fallen away the redemption of Christ who came to liberate us from +atan,s threats'
B: It is said that in some countries the pro!ress of +atanic sects has not been addressed adequately by the
Church for lac( of e3orcists' &o you thin( there is some truth in this*
*athe0 "en2.Ha Gant.4a: The answer to this question is related to the previous one'
Indeed, our faithful and priests themselves have been en!ulfed in the sea of confusions to which the New
!e leads us with its mi3ture of ideas, deceits and lies, manipulatin! Easte0n spi0it/a1ities 7i=e2 with
pantheis7, as we11 as t0a2iti.na1 7e2i5ines;, whi5h in the7se16es a0e a 9i-t -0.7 .2 an2 ha6e
n.thin9 2ia3.1i5a1, 3/t wh.se eQ5a5: is /se2 3: p0.7.te0s .- the New A9e t. 9i6e the7se16es
50e2it an2 7a8e .ne 3e1ie6e that e6e0:thin9 the: sa: is t0/e. ;A:/06e2a is .ne s/5h- "i5hae1
It also too( us bishops and priests by surprise, without (nowin! what to do or how to act in this sea of
confusions' nd some were <lled with fear by the phenomenolo!y presented in those aAected by the devil'
-r it led them to protect themselves in a crass s(epticism in the face of these realities, attributin! them to
psycholo!ical problems or illnesses that are difcult to cure and so did not attend to them' 8oreover,
seminaries have not !iven preparation to address these problems' "or all these reasons, throu!h meetin!s
and con!resses both at the national as well as the international level, we are see(in! formation both for
ourselves, the ofcial e3orcists, as well as for all priests and for the laity involved in the pastoral endeavor
of liberation' 1J.
%AT+$LI%S AN) AYU&(E)A D5.ntin/e2 -0.7 pa9es F, 14-15E
+.1isti5 hea1in9 at the '02 Inte0nati.na1 A:/06e2a, Y.9a , We11ness %.n6enti.n
http.OOwww'!manetwor('comOnewsOstoryO$MM@4LOcbbOholistic=healin!=at=the=#rd=international=ayurveda=
yo!a=wellness=convention
-ctober 6, $%L$

Catholic priest from 7erala, India helped introduce the ancient healin! system of yurveda to the
2hilippines more than $% years a!o' Today, *athe0 Ja5.3 na1ian actively runs his clinic, the +andhi
yurveda Clinic and 9esearch Center in 8andaluyon!, and helps patients <nd the path to healin! throu!h
the natural way of yurveda'
Diterally translated as the )science of life,) yurveda is an ancient medical science aimed at preventin! and
curin! illnesses throu!h the restoration and maintenance of the fundamental balance of the livin! body as
a whole'
Now on its third year, +andhi yurveda Clinic once a!ain invites the public to learn more about yurveda,
as well as other healin! modalities li(e Theta +ea1in9 and +202 The0ap:, in the #rd International
yurveda, No!a and Fellness Convention and E3po on -ctober $M to $4, $%L$ at the lberione uditorium,
)a/9hte0s .- St. Ga/1, $5;% "'0' /arrison +t', 2asay City'
Dectures, wor(shops, and hands=on e3ercises will be presented by "ather ?acob and other invited e3perts
from India and the 2hilippines' There will be lectures and wor(shops on 2hilippine herbs, :.9a, preparation
of home remedies, coo(in! healthy dishes, and many more' /ealth and wellness products will also be
available for sale in the e3hibitors section'
Tic(ets are sold at half price until -ctober L;, $%L$. 2 ;%% for a one=day pass, 2 L,%%% for $ days' This
amount covers a dele!ate,s snac(s and lunch, certi<cate of participation, handouts and (its' "or inquiries
and reservation, please !et in touch with Ime 8orales throu!h %6%5$@;M6L% or morales'imeR!mail'com'
+e0e .ne 5an see an In2ian p0iest an2 the )a/9hte0s .- St Ga/1s n/ns in6.16e2, an2 this is :et
an.the0 e=a7p1e .- the 51.se 5.nne5ti.n .- a:/06e2i5 0e7e2ies an2 t0eat7ents with :.9a an2
.the0 New A9e a1te0nati6e 7e2i5a1 p0a5ti5es. - "i5hae1
1K.
NEW AE U AYU&(E)A AN) +$"$E$GAT+Y U "ENTI$NE) IN %+A&ISIN)IA
*0.7: prabhu T.: charisindiaRvsnl'netB ncoRvsnl'netB National Charismatic -fceB %5: cyril1ohnRvsnl'netB
1o1oB "r' 9ufus 2ereiraB eri(a!ibelloB Sent: 8onday, -ctober $#, $%%5 $.@% 28 S/34e5t: AYU&(E)A and
+$"$E$GAT+Y
&ear friends at C/9I+IN&I and in the N+T,
8ay I draw your attention to the mention of the use of )h.7e.pathi5 an2 a:/06e2i5 s:ste7 .-
7e2i5ine) on pa!e L; of the +eptember issue of C/9I+IN&I'
"irst let me praise and than( :od for the eventual healin! by ?esus of 8rs' "atima 8arques, whose
testimony contains that reference' /avin! done that, permit me to point out that ayurveda and
homoeopathy are New !e alternative systems of medicine whose philosophies are incompatible with
0iblical revelation'
dmittedly, the mention is part of a testimony' 0ut, published in C/9I+IN&I, there is always the
possibility that it mi!ht be understood that there is no problem usin! such treatments'
t the "ebruary $%%@ sian +eminar on /ealin! and &eliverance in 7aloor, Erna(ulam, 7erala, India, *0.
La00: +.9an, %hie- E=.05ist .- the A05h2i.5ese .- (ienna, and *0. &/-/s Ge0ei0a made the position
on h.7.e.path: clear' s for a:/06e2a, you may read my analysis of it at my website www'ephesians=
;LL'net'
Nours sincerely, 8ichael 2rabhu
AYUS+-T+E NEW AE )ANE&S $*
http.OOephesians=;LL'netOdocsONG+/UT/EUNEFU:EU&N:E9+U-"'doc
TESTI"$NY $* A *$&"E& +$"$E$GAT+Y G&A%TITI$NE&-01
http.OOephesians=;LL'netOdocsOTE+TI8-NNU-"UU"-98E9U/-8-E-2T/NU29CTITI-NE9=%L'doc
+$"$E$GAT+Y-AN UNS%IENTI*I% NEW AE *&AU)
http.OOephesians=;LL'netOdocsO/-8-E-2T/N=NUGN+CIENTI"ICUNEFU:EU"9G&'doc
+$"$E$GAT+Y-BB%-T+E TEST
http.OOephesians=;LL'netOdocsO/-8-E-2T/N=00C=T/EUTE+T'doc
+$"$E$GAT+Y-*& %LE"ENS GILA& 10
http.OOephesians=;LL'netOdocsO/-8-E-2T/N="9UCDE8EN+U2ID9UL%'doc
+$"$E$GAT+Y-SU""A&Y
http.OOephesians=;LL'netOdocsO/-8-E-2T/N=+G889N'doc
+$"$E$GAT+Y-W+ATAS T+E +A&" IN IT?
http.OOephesians=;LL'netOdocsO/-8-E-2T/N=F/T+UT/EU/98UINUIT'doc
+$"$E$GAT+Y %$NT&$(E&SY AN) *& &U*US GE&EI&A
http.OOephesians=;LL'netOdocsO/-8-E-2T/NUC-NT9-VE9+NUN&U"9U9G"G+U2E9EI9'doc
+$"$E$GAT+Y INSTITUTI$NALIVE) IN T+E IN)IAN %AT+$LI% %+U&%+
http.OOephesians=;LL'netOdocsO/-8-E-2T/NUIN+TITGTI-NDIWE&UINUT/EUIN&INUCT/-DICUC/G9C/'doc
I 0e5ei6e2 n. 0esp.nse -0.7 the NST#N%$
%ath.1i5 p0iest in saL0.n 0.3e 5a11e2 WIsai Ba3aX
http.OOin'news'yahoo'comO@4O$%%4L$$@O4%@Otnl=catholic=priest=in=saAron=robe=call'html ECT&A%T
&ecember $@, $%%4
&ressed in saAron robe and sportin! lon! hair, he comes across as a sadhu but what diAerentiates him
from others is the fact that A4i Se3astian is a %ath.1i5 p0iest and has donned this loo( to promote the
)Indian Christian identity')
pass=out of the C8C +eminary, +ebastian, who hails from 7erala, has n.w 3e5.7e an A:/06e2i5
7e2i5, :.9a inst0/5t.0 and teacher for the "aJirpur 7adia villa!e in "aridabad district of /aryana'
7nown as the AIsai Ba3aA HChristian sadhuI, he says, )The saAron dress helps me to connect with people
easily as they re!ard me as a reli!ious person after seein! my robe')
The popularity of the Isai 0aba is such that the villa!ers even have set up an ,ashram, for him' )It is an old
villa!e 2anchayat buildin!, which has now been refurbished into an ashram or what I would call a local
hospital,) says +ebastian'
/e says that several people visit to his ashram daily, many of them, however, come for the yurvedic
medicines that he !ives out'
Se3astian sa:s that he 2.es n.t p0ea5h the 9.spe1 and believes it is only his wor( that matters'
)2eople (now me as an Isai baba and they respect me for that' I tell them that their body is the temple of
!od 1ust li(e what the 0ible says, but I 2.nAt p0ea5h the 9.spe1 as a wh.1e' I prefer my way of life to be
a role model for others,) he says while attendin! a Christmas celebration at a seminary run by 8arthoma
+yrian Church in the villa!e'
bout his practice of teachin! No!a to the villa!ers, +ebastian says, )No!a is about meditation' It rela3es
one,s body and I have been doin! it for many years' Teachin! No!a has nothin! to do with bein! a /indu or
a Christian')
/e adds, )I a7 1east 3.the0e2 a3./t st0/5t/0a1 -.07ati.ns .- 0e1i9i.n' What I -.11.w p0.3a31: is
the In2ian %h0istian wa:') +ebastian, who also sponsors education for children in the villa!e, says he has
been able to send LL$ students to schools and their fees are bein! paid by the ashram throu!h the farmin!
that he does'
The A3a3aA a1s. 6isits +in2/ pi190i7a9e sites t. inte0a5t with sa2h/s t. enhan5e his 8n.w1e29e
.- A:/06e2i5 7e2i5ines.
OI 8eep 9.in9 ./t t. +in2/ pi190i7a9e p1a5es 1i8e Ba20inath whe0e I 3a0te0 7: 8n.w1e29e with
.the0As 8n.w1e29e' It w.08s pe0-e5t1: -.0 7e,) he says'
+ist.0: .- A:/06e2a
http.OOwww'ayurvediccure'comOayurvedaUayurvedicUherbsOayurvedaUhistory'htm
round <ve thousand years a!o, one of the !reatest sa!es of India, +rila Vyasadeva wrote down the Vedas
for the <rst time' The Vedas also included a branch called yurveda that means )The +cience of Dife)' It is
the oldest and most holistic health system available to human bein!s today' This ancient wisdom of
healin!, prevention and lon!evity was a part of the spiritual tradition of a universal reli!ion before it was
written down in te3ts'
ccordin! to many scholars (nowled!e of yurveda ori!inated from India and inCuenced the ancient
Chinese system of medicine and medical system practiced in :reece' Thus, yurveda is also (nown as the
)8other of all /ealin!)'
Indian art of healin!, yurveda is believed to be as old as the reli!ion of /induism' The complete
(nowled!e of yurveda alon! with spiritual insi!hts of virtue and self=realiJation was placed in written form
over $%%% years a!o in Vedas' The four main Vedas included topics li(e health, astrolo!y, spiritual livin!
and behaviour' These four Vedas are 9i!, +ama, Na1ur and tharva Veda' yurveda was a sub section
attached to the tharva Veda' This sub section dealt with the diseases, in1uries, fertility, sanity and health'
ll the secrets of life were revealed in the <rst Veda i'e' 9i! Veda' 9i! Veda shows the discussions on the
three doshas = vata, pitta and (apha and the use of various herbs to cure the diseases' It also included the
<ve elements of creation, namely, the earth, water, <re, air, ether that forms the basis of all forms of life' It
consists of three aspects of yurvedic (nowled!e (nown as the Tri=+utras that includes cause of illness,
symptoms and treatments of the disease' These tri=sutras were further elaborated in ei!ht divisions of
yurveda and were listed down in tharva Veda'
The (nowled!e of yurveda is believed to be of &ivine ori!in and was communicated to the saints and
sa!es of India who received its wisdom throu!h deep meditation' -ri!inally only 0rahmins were considered
as physicians' 0ut later people from other castes also learned this art of healin! and a speci<c term Vaidya
was used for these practitioners'
round L;%% 0'C' yurveda !rew into a respected and widely used system of healin!' &urin! this time it
was divided into ei!ht speci<c branches of medicine' The two schools of thou!ht also came into e3istence
at that time and they were treya= the school of physicians and &hanvantri= the school of sur!eons'
The state of the art of ancient healin! was enhanced by the myths and le!ends of the :od of healin!,
&ivodosa &hanvantari' It is believed that &hanvanatri, who later wrote down the te3t of yurveda, tau!ht
the science of medicine to the sa!es' ccordin! to another le!end, the (nowled!e of healin! ori!inated
from 0rahma who tau!ht it to &a(sha, who further tau!ht Indra'
Fhen diseases and death started creatin! havoc, all !reat sa!es !athered in order to <nd solution to this
havoc=creatin! problem' &urin! this meetin! sa!e 0haradva1a came forward to learn this art of healin!
from Indra' /e then tau!ht this science to treya= who further transmitted this (nowled!e throu!hout
world' Dater !nivesh who was foremost amon! the disciples of treya wrote !nivesha +amhita= the most
comprehensive form of yurveda' The oldest compilations of treya and !nivesha are lost' There are three
main re=or!aniJers of yurveda whose wor(s still e3ist and in use' These wor(s were compiled in te3ts of
Chara(a, +ushruta and Va!hbata +amhita'
Chara(a was the <rst man who based his +amhita on !nivesha +amhita and enlar!ed it with his
interpretations and annotations' +ushruta based his +amhita on the &hanwantri school of yurveda'
Va!hbata compiled the third treatise called shtan!a /ridaya that is a concise version of both the wor(s of
Chara(a and +ushruta +amhita' These te3ts still contain the ori!inal and complete (nowled!e of the
yurvedic world of medicine'
Chara(a +amhita represented the treya +chool of physicians that shows discussions on physiolo!y,
anatomy, etiolo!y, patho!enesis and symptoms of diseases' In brief it included the internal and e3ternal
cause of illness' ccordin! to Chara(a the <rst and the main cause of illness is the loss of faith in the
divine'
+ushruta +amhita comes from the &hanvantari +chool of sur!eons' The +amhita contains details and
discussions of various sur!eries, burns, fractures, wounds and amputation' In includes the complete
discussion of the human anatomy' The <rst science of massa!e of vital body points ori!inated from
+ushruta +amhita' -f all the treaties available Chara(a +amhita is considered the best' It consists of the
details about the elements of yurvedic therapeutics and is also the only wor( that covers yurveda
comprehensively'
yurveda went throu!h a period of decline in India durin! the period of 0ritish rule' It became a second
option that was used by traditional spiritual practitioners and the poor' This decline was only for a short
period' In L6@M, when India !ot independence, yurveda a!ain !ained importance and many new schools
were established' Till date yurvedic medicine has continued to evolve its holistic approach to health in
order to cope with modern needs and scienti<c approaches of the day' 8odern yurveda includes.
2rinciples of preventive healthcare for the entire family H(ulam svastyam (utumba(amI
Treatment of addictions Hsan!a(ara chi(itsaI
2uri<cation and re1uvenation treatments Hpancha(arma chi(itsaI
The yurvedic approach to diet and wei!ht loss Hsthaulya chi(itsaI
8usculos(eletal system treatments Hvatavyadhi chi(itsaI
2romotion of self=healin! and resistance to disease HsvabhaavoparamavaadaI
8ale and female infertility Hva1i(aranaI
0eauty and cosmetic treatments for men and women Hsaundarya sadhanaI
The west started ta(in! interest in ayurveda in the mid M%Ys' 8any yurvedic teachers from India started
visitin! Gnited +tates and Europe' yurvedic colle!es are !ainin! importance and reco!niJation there'
2eople from various countries are comin! to Indian yurvedic schools to learn about the reli!ious scriptures
from which yurveda ori!inated' They are learnin! the complete wisdom of yurveda and brin!in! it bac(
to their own countries'
A:/06e2a: Is the G.p/1a0 +in2/ "e2i5ine )an9e0./s t. Y./0 +ea1th?
http.OOwww'inplainsite'or!OhtmlOayurveda'html
0y &r' ?ohn n(erber!, &r' ?ohn Feldon
2roponents state that ayurvedic medicine ori!inated in ancient time, but much of it was lost until
reconstituted in the early L64%s by the "aha0ishi "ahesh Y.9i' Its ori!in is traced to four +ans(rit boo(s
called the Vedas=the oldest and most important scriptures of India, shaped sometime before $%% 0'C'E and
is believed to be of &ivine ori!in ''' was communicated to the saints and sa!es of India who received its
wisdom throu!h deep meditation'
yurveda is made up of two +ans(rit words. Ayu which means life and Veda which means the (nowled!e of'
The (nowled!e of yurveda is believed to be of &ivine ori!in and was communicated to the saints and
sa!es of India who received its wisdom throu!h deep meditation'
An5ient &..ts
2roponents state that ayurvedic medicine ori!inated in ancient time, but much of it was lost until
reconstituted in the early L64%s by the "aha0ishi "ahesh Y.9i' Its ori!in is traced to four +ans(rit boo(s
called the Vedas=the oldest and most important scriptures of India, shaped sometime before $%% 0'C'E
[yurveda was a sub section attached to the tharva Veda and dealt with diseases, health, in1uries, etc]'
These boo(s attributed most disease and bad luc( to demons, devils, and the inCuence of stars and
planets' yurveda,s basic theory states that the body,s functions are re!ulated by three )irreducible
physiolo!ical principles) called doshas, whose +ans(rit names are vata, pitta, and (apha' Di(e astrolo!ic
)si!ns,) these terms are used to desi!nate body types as well as the traits that typify them' yurvedic
proponents claim that the symptoms of disease are always related to )imbalance) of the doshas, which can
be determined by feelin! the patient,s wrist pulse or completin! a questionnaire' [+tephen 0arrett, 8'&', A
/e" !houghts on Ayurvedic (umbo49umbo]
If boo( sales of te3ts on /indu medicine are any indication, millions of mericans are turnin! to yet another
ancient pa!an form of medical treatment' )yurvedic medicine) is a method of dia!nosis and treatment
based upon a /indu approach not only to the body but to life in !eneral' [1] Its basis in /induism, an occult
reli!ion, is what ma(es ayurveda attractive to many New !e therapists, but many mainstream mericans
also seem fascinated'
Di(e most ancient medical systems, traditional ayurveda is a mi3ture of le!itimate empirical observations
to health and disease and pa!an philosophy and practice' "or e3ample, in /induism the ori!in of the
ayurvedic system is ascribed to /indu deities, especially Indra, and many remedies rely upon sympathetic
ma!ic' [2]
In the merican medical climate of today, which is increasin!ly open to alternative and New !e medical
approaches, ['] articles in reputable medical periodicals such as the 9ournal o) the American (edical
Association 69A(A7 can now be found that advocate ayurveda' -ne article in ?8 noted that a !rowin!
number of Festern physicians[ are <ndin! it to add valuable (nowled!e that is complementary to modern
allopathic medicine,) [4] while an -ctober $, L66L 9A(A editorial by :eor!e &' Dundber! observed, )?8
has lon! had an interest in publishin! responsible articles on traditional health care practices from other
parts of the world') In fact, in the G'+', hundreds of 8'&'s have now been trained at ayurvedic institutes' [5]
"urther, a popular, novel form H)8aharishi yurveda)I was promoted e3tensively by 8aharishi 8ahesh No!i,
the founder of Transcendental 8editation with its millions of devotees'
)8aharishi yurveda) constitutes a FesterniJed version of traditional ayurveda which also incorporates the
practice of Transcendental 8editation HT8I and certain adaptations of traditional practice' )eepa8
%h.p0a, 8'&', foundin! president of the merican +ociety of yurvedic 8edicine is perhaps the most ardent
medical promoter of this uniquely /indu approach to medical care' 2erhaps not surprisin!ly, Chopra is also
a committed devotee of T8B his boo( Per)ect %ealth is dedicated to !( )ounder, (aharishi (ahesh +ogi5 /e
even claims some 5,%%% fellow 8'&'s are themselves T8 meditators' [F]
&r' Chopra was appointed in L66$ to the National Institutes of /ealth ad hoc panel on alternative medicine,
and is the author of several boo(s on ayurveda and related sub1ects includin! *reating %ealth, 8eturn o)
the 8ishi, ,nconditional .i)e, and 0uantum %ealing5 /is boo(s have now been translated into more than $;
lan!ua!es' Chopra himself has treated well over L%,%%% patients and has also trained hundreds of
physicians in 8aharishi yurveda' [J] /is Ageless &ody, !imeless (ind, which was published in L66#, sold
close to a million copies hardcover within a year' 2eople ma!aJine commented, )"ew writers in the <eld of
alternative medicine have so dominated the best=seller lists5: K "urther, a number of medical centers
around the country are usin! his pro!ram' DChopra,s boo( 8eturn o) the 8eishi promotes the idea that
meditators can levitate;'E
2hysically, the approach of ayurveda can be divided into three basic cate!ories. HLI well=established health
principles Hadequate rest, sleep, e3ercise, nutrition, etc'IB H$I use of )natural) remedies such as herbs and
plants which are codi<ed in numerous ayurvedic te3tsB and H#I ideas, concepts and treatments that can
only be considered unscienti<c andOor irrational, or occult' [!] In their Ayurveda1 !he +oga o) %ealth, 0aba
/aridas and &harma +ara +atsan! observe, )accordin! to ayurveda and /atha No!a, no healin! therapy is
complete unless it ta(es into consideration the health of the subtle [occult] body5: [10]
Fhile the principles of cate!ory one are sound in themselves, the other cate!ories can present problems'
"or e3ample, it may be unwise to accept ayurvedic herbal remedies unless efcacy has been scienti<cally
proven. [11]
This is illustrated by the case of 8au"olfa serpentina, one of the few Indian medicinal herbs to <nd its way
into Festern medicine' 0e!innin! in the L6;%s, the main active component of the herb, reserpine, was
used to treat psychosis and hi!h blood pressure'
Careful studies since then have shown that the dru! can cause depression, headaches, ni!htmares,
irre!ular heartbeat, diminished libido, a!!ravation of ulcers, and a variety of other adverse eAects' t the
same time, safer and more eAective dru!s were developed for treatin! psychosis and hypertension' The
turnaround too( place over a decade or two' yurvedic physicians, on the other hand, have used the herb
for hundreds of years without a thorou!h understandin! of its dan!ers and limitations' 0ecause they donYt
evaluate the eAects of their prescriptions in a systematic, scienti<c manner, the same is probably true for
most of the herbs they use5 [12]
"urther, the pa!anism and occult practices inherent in ayurveda can also be dan!erous to oneYs health,
both physical and spiritual Hcf', our !he *oming Darkness1 *on)ronting ;ccult Deception H/arvest /ouse,
L66#II'
+ince yurveda attributes many diseases to demons and astrolo!ical inCuences, it is not surprisin! that
incantations, amulets, spells, and mantras are commonly used remedies' :oat feces washed with urine is
prescribed for alcoholism and indi!estion, mil( mi3ed with urine for constipation' Enemas of animal blood
are recommended for hemorrha!e' Enemas of urine and peacoc( testicles are used to treat impotence'
/undreds of such remedies are codi<ed in ayurvedic te3ts such as Cara(a +amhita, translated and edited
by 2' V' +harma' [1']
The essence of ayurvedic blendin! of physicalOspiritual concerns can be illustrated in its dia!nosis based
upon the occult anatomy termed tridosha or the )three elements') [14]
-ne tas( of the ayurvedic practitioner is to maintain a )balance) between these three doshas or occult
forces within the body' Thus, ayurveda is not merely, or even primarily, a physical medicineB it is
fundamentally a spiritual method incorporatin! physical concerns, e'!', )n understandin! of the need to
strive for spiritual self=development is ta(en for !ranted and in this respect the physician combines the role
of spiritual !uide') [15] ccordin! to &r' &eepa( Chopra, )yurvedaYs approach to physical disorders is not
basically physical at all[' yurveda wor(s because it corrects a distortion in consciousness') [1F] &r'
Chopra, who is also a practicin! endocrinolo!ist, and former chief of staA of New En!land 8emorial
/ospital in +toneham, 8, discusses the ma1or premise of ayurvedic medicine, which primarily in6.16es
t0eatin9 a pe0s.nYs 5.ns5i./sness, instea2 .- his#he0 3.2:.
The ancient doctors of India were also !reat sa!es, and their cardinal belief was that the body is created
out of consciousness[' Theirs was a medicine of consciousness, and their way of treatin! disease pierced
the bodyYs matter and went deeper, into the core of mind' Fhen you loo( at ayurvedaYs anatomical charts,
you donYt see the familiar or!ans pictured in 'ray<s Anatomy, but a hi22en 2ia90a7 .- whe0e the 7in2
is <.win9 as it 50eates the 3.2:. This <.w is what a:/06e2a t0eats. [1J]
yurveda is thus not based on the scienti<c disciplines or on traditional anatomy but upon the theory that
the physical body is part of the )Cow) of the mind' "urther, in its true nature, the mind is one essence with
divine consciousness Hin /indu terms, satchitananda71
In ayurveda, each and every symptom of disease, from a minor nec( pain to a full=blown cancer, is under
the control of attention [divine consciousness]' /owever, between us and the symptom lie barriers_the
veils called 8aya [/indu for illusion]_that prevent us from e3ercisin! our attention [divine consciousness]
in a therapeutic way' ll mind=body medicine attempts to remove these obstacles so that healin! can ta(e
place[' [It is important] to have a science of awareness' yurveda supplies 1ust that[ Fhen I teach people
8aharishiYs ayurvedic healin! techniques[ I am tryin! to let them realiJe that their own awareness [divine
consciousness] creates, controls, and turns into their bodies[ To!ether, meditation, the bliss technique,
and primordial sound are the practical application of all that I have been buildin! up to, the tools of
quantum healin!' [1K]
"urther, [cancer, or any other disease, is nothin! more than the sequence of these Ceetin! moments [of
consciousness], each with its own emotions, its own mind=body chemistry[' the whole rationale for
treatin! cancer Hor I&+I with primordial sound and bliss techniques is that these alone are the levels of
consciousness common to everyone, the wea( as much as the stron!' [1!]
8aharishi yurveda also oAers patients astrolo!y and ya!yas or occult ceremonies intended to inspire the
help of /indu !ods' 20 -n a )+onya Dive) pro!ram, Chopra even ar!ued that anticancerOantibiotic dru!s
donYt wor( and that standard medical approaches to cancer treatment Hradiation, chemotherapyI had
caused a national epidemic of immuno=compromised disease'
0ut it is sheer lunacy to replace established cancer treatments with astrolo!y, supplications to pa!an
deities and occult )primordial sound and bliss techniques') This places the patientYs health and pro!nosis at
ris(' [21] Det us see why this is so' Hs if to add insult to in1ury, ayurvedic )treatments) can cost hundreds
or thousands of dollars' [22]
The New Ga0a2i97: Anti0ea1ist Ass/7pti.ns
&r' Chopra be!ins his Ageless &ody, !imeless (ind by tellin! readers who desire )true health) that they
must discard ten false and harmful assumptions concernin! who they are and the world in which they live'
These )dan!erous) assumptions include such ideas as.
There is an ob1ective world independent of the observer, and our bodies are an aspect of this ob1ective
world[' 8aterialism is primary, consciousness is secondary[' -ur perception of the world is automatic and
!ives us an accurate picture of how thin!s really are[' [Fe are inevitable victims of sic(ness, a!in!, and
death'] [2']
Chopra proceeds to ar!ue that such false ideas are part of the passin! )old paradi!m) and are inaccurate
reCections of true reality' In fact, he oAers the incredible e3planation that such ideas )are inventions o) the
human mind=5:> [24] +upposedly, the only reason that we accept anythin! as ob1ectively or
phenomenolo!ically real is because of the )tyranny of the senses') 25 Even time and space are themselves
mere )products of our <ve senses') [2F]
Chopra, of course, could hardly practice his lucrative profession of boo( writin! if he did not concede the
basic error of some of his own assumptions, e'!', that our perceptions automatically deceive us'
Nevertheless, what does Chopra oAer as the solution to our supposedly self=!enerated sic(ness* 8erely
that we recreate our reality' ccordin! to Chopra, our consciousness is divine and literally creates our
bodies and our realityB further, the mind and body )are inseparably one') Therefore, chan!in! our
consciousness automatically chan!es our bodily reality because )-ur bodies are part of the universal
[divine] body, our minds an aspect of a universal [divine] mind') ChopraYs philosophical harmony with the
New !e movement and the spirits of modern channelin! is obvious here' Thus, )Fe can learn to start
metaboliJin! non=chan!e, eternity, the absolute' 0y doin! that, we will be ready to create the physiolo!y of
immortality') [2J]
Chopra is correct when he calls his antirealist ideas )vast assumptions,) yet he is on far less secure !round
when he calls them )the ma(in!s of a new reality) and is ar!uin! pure pseudoscience when he claims such
assumptions )are !rounded in the discovery of quantum physics made almost a hundred years a!o') [2K]
Vuantum physics is routinely misused by New !ers, whether or not they have 8'&' de!rees, and
physicists, Heven physicists who are themselves New !ersI are often the <rst to point it out' In Per)ect
%ealth and elsewhere Chopra claims that the practices of Maharishi Ayurveda an2 T" a0e 51ea01:
s/pp.0te2 3: >/ant/7 ph:si5s an2 he 0e-e0s 0ea2e0s t. the 3..8 The %.s7i5 %.2e: B/ant/7
Gh:si5s as the Lan9/a9e .- Nat/0e 3: e7inent ph:si5ist +einH &. Ga9e1s5 [2!]
0ut 2a!els himself denounces ChopraYs claims as )nonsense') /e says, )Individuals who ma(e such claims
have substituted a wish=<llin! fantasy for understandin!') ['0] In fact, while e3ecutive director of the New
Nor( cademy of +ciences in L645, 2a!els submitted an afdavit on behalf of a former T8 member suin!
the movement for fraud' /e emphasiJed,
There is no (nown connection between meditation states and states of matter in physics[ No quali<ed
physicist that I (now of would claim to <nd such a connection without (nowin!ly committin! fraud[ The
presentation of the ideas of modern physics side by side, and apparently supportive of, the ideas of the
8aharishi about pure consciousness can only be intended to deceive those who mi!ht not (now better[
['1]
Nevertheless, 8aharishi yurveda claims that as lon! as our consciousness is functionin! properly He'!'
that we are practicin! Transcendental 8editation and livin! in accordance with pa!an ayurvedic principlesI,
any disease can be prevented and, theoretically, any disease can be reversed, includin! the a!in! process
itselfS ['2] Thus, in answer to the question, )8ust we become sic( and !row old at all*) &r' Chopra !ives
the amaJin! and unquali<ed answer )NoS) ['']
/ow does he derive such an astoundin! revelation* t one point, Chopra delineates the commonly held
view of a!in!, that it is natural, painful, and <nally fatal' /e then proceeds to e3plain that, ultimately, in his
view, a!in! is no more than mere 3e1ie-. Th/s, Oi- :./ ta8e an: .0 a11 .- these t. 3e state7ents .-
-a5t, :./ a0e /n2e0 the in</en5e .- 3e1ie-s that 2. n.t 7at5h 0ea1it:.
O
['4]
Fhat Chopra afrms here is a very radical shift in world view )which ma(es disease and in<rm old a!e
unacceptable') ['5] "or e3ample. )lthou!h everyone falls prey to the a!in! process, no one has ever
proved that it is necessary[' !in! is not natural at all' 8aharishi yurveda operates on this assumption['
The ancient [/indu] sa!es, renowned for their own immense lon!evity, ascribed a!in! to a `mista(e of the
intellect'Y) ['F]
0ut a!ain, this is nonsense' It is ludicrous for a trained medical doctor and chief of staA at a ma1or hospital
to even assume there is such a thin! as a )quantum mechanical body,) let alone to base an entire system
of healthcare upon itB further, to tell people that a!in! and disease can be prevented by adoptin! occult
beliefs and practices is quac(ery'
Consider &r' ChopraYs alle!edly enli!htened advice to a patient with chronic myelo!enous leu(emia, a fatal
cancer' In terms reCective of the philosophy of Transcendental 8editation, he e3plains to the patient, )Fhat
we want is to pull your awareness bac( to a healthier level, to a place where this disease is not so
threatenin!' Gltimately, we would li(e you to <nd the place where it does not e6en e=ist.O ['J]
This, of course, <ts well with the advaita /indu view that this world and the thin!s that occur in it, such as
disease and death, are not ultimately real but merely illusory manifestations of )imperfections) in
consciousness' s Chopra confesses, )Fithout any treatment for his inner self[ I did not consider that any
outside medical treatment based on dru!s or radiation went far enou!h5: ['K]
Chopra further advises his patient, )If you can pierce the mask o) disease and contact your inner sel), even
for a few minutes a day, [this is the practice of Transcendental 8editation] you will ma(e tremendous
strides toward a cure, I promise5: ['!]
-r, consider &r' ChopraYs discussion of a heart attac(, another common (iller in merica' /e e3plains that
at the )quantum mechanical level) a heart attac( can be produced solely by mental dissatisfactions
_)therefore it comes as no surprise that a deep, smolderin! dissatisfaction lod!ed in the mind should
e3press itself in a physical equivalent_a heart attac(') [40]
s to the true cause of heart attac(s, )loss of [divine] awareness amon! the heart cells is primary') [41]
2resumably this is because )molecules can ma(e decisions[ [ultimately] we are choosin! our own
diseases) simply because we all supposedly live with so many false ideas about reality' [42]
&r' Chopra seems convinced that all individuals who suAer heart attac(s Hor cancer, diabetes, etc'I are
really suAerin! de<ciencies in consciousness above anythin! else' +uch persons have )lost communication
with the deep levels of [divine] intelli!ence that !overn and control all [their] cells[')[4'] 2resumably, in
order to prevent heart attac(s Hor cancer, etc'I one need only understand that consciousness can control all
reality.
If one (new himself as he really was [i'e', a manifestation of :od [44], he would realiJe that he is the
source, course, and !oal of all this Cowin! intelli!ence[' Fe are made victims of sic(ness, a!in! and death
by !aps in our self=(nowled!e' To lose awareness is to lose intelli!enceB to lose intelli!ence is to lose control
over the end product of intelli!ence, the human body' Therefore, the most valuable lesson the new
paradi!m can teach us is this. if you want to chan!e your body, chan!e your awareness <rst' [45]
Even thou!h not a shred of scienti<c evidence e3ists to substantiate ChopraYs ideas, he proceeds to claim
that treatment based upon the ayurvedic premise of the supremacy of consciousness can actually prevent
illness, disease and a!in! which, a!ain, are merely -a1se 3e1ie-s Othat 2. n.t 7at5h 0ea1it:.O [4F]
In conclusion, patients who desire )true health) will discover their best odds can be found throu!h a
healthy lifestyle and a responsible application of orthodo3 medicine, not in ancient pa!anism' :od /imself
warned /is people not to adopt )the abominable practices) of the pa!an nations because of their idolatrous
and demonic nature and the inevitable consequences of such practice so amply demonstrated in human
history Hcf', !he /acts on %induism in America75 In the end, it is to such pa!anism that ayurveda would have
us devote our souls' 0ut ayurveda is only the tip of the iceber! of pa!anism that will soon ruin our land'
merica is still oAered a better way, )The Dord your :od is testin! you to <nd out whether you love him
with all your heart and with all your soul' It is the Dord your :od you must follow, and him you must revere'
7eep his commandments and obey himB serve him and hold fast to him) H&eut' L#.#b=@I and )then, I will
hear from heaven and will for!ive their sin and will heal their land) H$ Chronicles M.L@I'
N.tes
L 0er(eley /olistic /ealth Center, !he %olistic %ealth %andbook1 A !ool )or Attaining 3holeness o) &ody,
(ind, and Spirit H0er(eley, C. ndO-r 2ress, L6M4I, p' ;#'
$ 8ar!aret and ?ames +tutley, %arper<s Dictionary o) %induism 6N+1 %arper ? 8o" @ABB7 pp' #@Z#;B
Chandrashe(har :' Tha((ur, yurveda. !he #ndian Art and Science o) (edicine HNew Nor(, NN. +I
2ublishers, L6M@I, pp' @Z;, LLB %arper<s Dictionary o) %induism, p' $6$'
# nn /ill, ed', A Visual ncyclopedia o) ,nconventional (edicine 6New Nor(, NN. Crown 2ublishers, L6M6I,
p' LMB ?ohn n(erber!, ?ohn Feldon, *an +ou !rust +our DoctorC !he *omplete 'uide to Ne" Age (edicine
and #ts !hreat to +our /amily 60rentwood, TN. Fol!emuth P /yattI, L66L'
@ /ari 8' +harma, 0rihaspati &ev Tri!una, &eepa( Chopra, )8aharishi yur=Veda. 8odern Insi!hts into
ncient 8edicine,) 9ournal o) the American (edical Association, (ay DD2DA, @AA@, p5 DEFF5 ?8 later
re!retted its publication of an article on 8aharishi yurveda due to its association with Transcendental
8editation, while maintainin! openness to traditional ayurveda'
; lma :uinness, ed', 9eaders &i!est ssociation, /amily 'uide to Natural (edicine1 %o" to Stay %ealthy
the Natural 3ay H2leasantville, NN. 9eaders &i!est, L66#I, p' ;M'
5 &eepa( Chopra, Per)ect %ealth1 !he *omplete (ind2&ody 'uide HNN. /armony, L66LI, p' L$@'
M cf', Ibid', pp' 5=M'
4 Crai! 0romber!, )&oc of !es,) People, @G November @AAF, p5 @BH5
6 7urt 0utler, A *onsumer<s 'uide to :Alternative (edicine: 60uAalo, NN. 2rometheus, L66$I, p' LLL'
L% 0er(eley /olistic /ealth Center, p' ;#'
LL n(erber!, Feldon, chapter on herbalism'
L$ 0utler, p' LLL'
L# Ibid', p' LL$'
L@ /ill, ed', p' L4'
L; Ibid', p' $L'
L5 0utler, p' LL#'
LM &eepa( Chopra, 0uantum %ealing1 $ploring the /rontiers o) (ind2&ody (edicine 6Ne" +ork, N+1
&antam, @AIA7, pp5 G4E, emphasis added5
L4 Ibid', pp' $#M=$#6'
L6 Ibid', pp' $5M=$54'
$% ndrew ' +(olnic(, )8aharishi yur=Veda. :uruYs 8ar(etin! +cheme 2romises the Forld Eternal `2erfect
/ealth,Y) 9ournal o) the American (edical Association, D ;ctober @AA@, p5 @BJA5
$L 0utler, p' LL5'
$$ Ibid', p' LL4'
$# &eepa( Chopra, Ageless &ody, !imeless (ind1 !he 0uantum Alternative to 'ro"ing ;ld HNN. /armony,
L66#I, p' @'
$@ Ibid', p' ;, emphasis added'
$; Ibid' p' M'
$5 Chopra, Ageless &ody, !imeless (ind, p' 4'
$M Ibid', pp' ;=5'
$4 Ibid', p' M'
$6 Ibid', pp' M, 6, $6=#%B Chopra, Per)ect %ealth, pp' M=L%, L#L=L#$, #$#'
#% +(olnic(, p' LM;%'
#L Ibid'
#$ Chopra, Per)ect %ealth, p5 @B5
## Ibid', p' LM, cf' p' #%@'
#@ Chopra, Ageless &ody, !imeless (ind, p5 GA5
#; Chopra, Per)ect %ealth, p5 G emphasis added'
#5 Ibid', pp' LML=LM$'
#M Ibid', p' LLL emphasis added'
#4 IbidB cf' p' LL$'
#6 Ibid', emphasis added'
@% Ibid', p' L%6'
@L Chopra, Ageless &ody, !imeless (ind, p' #M'
@$ Chopra, Per)ect %ealth, p5 @@5
@# Chopra, Ageless &ody, !imeless (ind, p' #M'
@@ Ibid', p' @M'
@; Ibid', p' #M'
@5 Ibid', p' ;6 cf', pp' $@=#LB Chopra, Per)ect %ealth, pp' LML=LM$'
;InG1ainSite..09 N.te: Chopra,s boo( 8eturn o) the 8eishi promotes the idea that meditators can levitate'
Chapter L# describes his personal e3perience with )liftin! oA,) which he calls )the <rst threshold in yo!ic
Cyin!).
As the meditator begins to practice, he lays down a pattern of repetition in which the body more and more begins to
understand what the mind wants. In scientific parlance this is called behavioral conditioning. In common language, he is
simply acquiring a habit. Mundane as it sounds, flying is simply a habit. Over time, the body stops shaking and,
unexpectedly, while doing nothing more than the same practice he has done in the past, the person accomplishes the
result. is body lifts up and goes forward.
!eedless to say, this is a remarkable moment for every meditator, and of the fifteen thousand "M meditators in America
who practice the yogic flying technique, each one remembers his first liftoff with incredible vividness. My own experience
is fairly typical. I was sitting on a foam rubber pad, using the technique as I had been taught, when suddenly my mind
became blank for an instant, and when I opened my eyes, I was # feet ahead of where I had been before. =Vuoted in
+tephen 0arrett, 8'&' "ew Thou!hts on yurvedic 8umbo=?umbo
A:/06e2i5 7e2i5ines
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nonymous. K(y brother4in4la" has oLered to pay all e$penses )or me to see an Ayurvedic Practitioner
that he sees )or treatment in Ne" 9ersey5 # have seen one be)ore here in my state5 (y vie"point is that
despite ho" ill # am, it "ould be putting my )aith into astern (edicine, instead o) in 9esus *hrist, )or my
healing5 Am # correct in my vie"C 3ould you e$plain )urther, and "hy it "ould be un"ise to seek healing
)rom this type o) PractitionerCM
Y./0 6iewp.int is 5.00e5t. We0e :./ t. 3e9in /sin9 A:/06e2i5 7e2i5ine, :./ w./12 3e p/ttin9
:./0 -aith in an an5ient In2ian 7e2i5ine s:ste7 that is 3ase2 .n a pa9an 3e1ie- that hea1th
5.7es -0.7 the p0.pe0 inte90ati.n an2 3a1an5in9 .- the 3.2:, 7in2 an2 spi0it with the
s/00./n2in9 /ni6e0se.
We11-8n.wn New A9e 9/0/ )eepa8 %h.p0a, a p0.p.nent .- A:/06e2i5 7e2i5ine, e=p1aine2 it
3est when he 51ai7e2 A:/06e2i5 7e2i5ine Ota8es the inte11i9en5e .- the /ni6e0se an2 7at5hes
it with the inte11i9en5e .- ./0 .wn 3.2:.O
"irst, here are a few facts for those who are not familiar with yurvedic medicine'
ccordin! to a bac(!rounder available at the National Center for Complimentary and lternative 8edicine
HNCC8I, which is part of the National Institutes for /ealth, yurvedic medicine draws its name from the
+ans(rit word ayur HlifeI and veda Hscience or (nowled!eI, thus meanin! )science of life)'
A:/06e2i5 7e2i5ine is 3ase2 .n th0ee 7ain 5.n5epts U the i2ea .- /ni6e0sa1
inte05.nne5te2ness, the 3.2:Ys 5.nstit/ti.n, an2 th0ee 1i-e -.05es whi5h the: 5a11 2.shas.
The 5.n5ept .- inte05.nne5te2ness is 3ase2 .n the i2ea that a11 thin9s in the /ni6e0se R3.th
1i6in9 an2 n.n1i6in9S a0e 4.ine2 t.9ethe0 an2 that e6e0: h/7an 3ein9 5.ntains e1e7ents that
5an 3e -./n2 in the /ni6e0se. )isease a0ises when .ne is ./t .- ha07.n: with the /ni6e0se.
The n.ti.n .- the /ni6e0se 3ein9 a sin91e 2:na7i5 wh.1e int. whi5h h/7an8in2 is i73e22e2 is
a pa9an 5.n5ept wh.11: e730a5e2 3: t.2a:Ys New A9e an2#.0 ne.pa9an Oe5.-the.1.9iansO an2
thei0 5.00esp.n2in9 90een 0e1i9i.ns. The New A9e 6e0si.n -.ste0s a 0e1i9i./s w.0ship .- nat/0e
8n.wn as pantheis7, whi5h is 3ase2 .n the 3e1ie- that the 5.s7.s is ani7ate2 3: .ne spi0it .0
is 9/i2e2 3: a /ni6e0sa1 5.ns5i./sness .- whi5h 7an is 7e0e1: .ne 7.0e pa0ti5ipant. This
6isi.n .- the 0e1ati.nship 3etween 7an an2 the p1anet is .-ten 0e-e00e2 t. as O2epth e5.1.9:.O
Christians do not believe that :od is a )force) in the universe' Fe believe that while :od created the
universe, he transcends his creation because he is )in<nitely !reater than all /is wor(s) HCCC $66=#%%I'
The se5.n2 A:/06e2i5 5.n5ept is that .- a pe0s.nYs 5.nstit/ti.n, whi5h the: 2es50i3e as an
in2i6i2/a1Ys /ni>/e 5.73inati.n .- ph:si5a1 an2 ps:5h.1.9i5a1 5ha0a5te0isti5s that p0a5titi.ne0s
3e1ie6e 5.nt0i3/te t. the wa: the 3.2: -/n5ti.ns t. 7aintain hea1th.
The thi02 5.n5ept 5.n5e0ns th0ee 1i-e -.05es .0 ene09ies. ccordin! to ayurveda, the @6e
-/n2a7enta1 e1e7ents that ma(e up the universe Z space Ha(ashaI, air HvayuI, <re Ha!niI, water HapuI
and earth HprithviI Z also ma(e up the human physiolo!y' 0y loo(in! at how these elements wor( within us,
yurveda identi<es three basic biolo!ical humors or psychophysiolo!ical ener!ies called 2.shas' A
pe0s.nYs hea1th an2 a3i1it: t. 0esist 2isease is th./9ht t. 3e 0e1ate2 t. the wa: these 2.shas
a0e 3a1an5e2.
yurvedic treatment consists mainly in herbal formulas that either pur!e the body of impurities or increase
resistance to disease' Difestyle chan!es are also incorporated into treatment pro!rams with patients
encoura!ed to <nd ways to reduce stress and increase )harmony) in their life'
Currently, there are more than 5%% herbal formulas and $;% sin!le plant dru!s included in the yurvedic
)pharmacy) which are compounded accordin! to te3ts issued by national medical a!encies in India' +ome
of these dru!s contain botanicals mi3ed with metals or other naturally occurrin! substances and are
prepared accordin! to precise measurements'
Gnfortunately, many of these concoctions are dan!erous and health ofcials in India and other countries,
includin! the G'+', are ta(in! steps to address this problem'
"or instance, a NCC8=funded study published in $%%@ fount that of M% yurvedic remedies that were
available over=the=counter, L@ contained lead, mercury, andOor arsenic at levels that could be harmful'
This study, which was published in the ?ournal of the merican 8edical ssociation, concluded that )-ne of
; yurvedic /82s Hherbal medicine productsI produced in +outh sia and available in 0oston +outh sian
!rocery stores contains potentially harmful levels of lead, mercury, andOor arsenic' Gsers of yurvedic
medicine may be at ris( for heavy metal to3icity, and testin! of yurvedic /82s for to3ic heavy metals
should be mandatory')
The Centers for &isease Control and 2revention HC&CI also reports L$ cases of lead poisonin! occurrin!
within the last few years that were lin(ed to yurvedic medicine'
There are also concerns about the possible interaction of yurvedic formulas with other medicines a patient
may be ta(in!'
To date, there is no scienti<c evidence that yurvedic medicine wor(s' 8ost clinical trials have been too
small or contained desi!n problems that rendered the results meanin!less' The NCC8 contends that more
ri!orous research is needed to determine whether yurvedic medicine is safe and eAective'
Ge0s.na11:, I w./12 n.t e6en 5.nsi2e0 A:/06e2i5 t0eat7ent, @0st 3e5a/se it 5.n<i5ts with 7:
0e1i9i./s 3e1ie-s an2 se5.n2 3e5a/se its eQ5a5: is /n8n.wn, whi5h 7eans that at the p0esent
ti7e, the 0is8s ./twei9h the 3ene@ts.
Un2e0stan2in9 the )iLe0en5e 3etween %.7p1e7enta0: an2 A1te0nati6e "e2i5ine
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0y +usan 0rin(mann, ?une $$, $%L%
To follow is a partial list of some of the most common forms of C8.
a5/p/n5t/0e,
A1e=an2e0 te5hni>/e,
a0.7athe0ap:,
A:/06e2a RA:/06e2i5 7e2i5ineS,
3i.-ee23a58,
5hi0.p0a5ti5 7e2i5ine,
2iet the0ap:,
he03a1is7,
h.1isti5 n/0sin9,
h.7e.path:,
h:pn.sis,
7assa9e the0ap:,
7e2itati.n,
nat/0.path:,
n/t0iti.na1 the0ap:,
.ste.pathi5 7anip/1ati6e the0ap: R$"TS,
Bi 9.n9 Rinte0na1 an2 e=te0na1 Bi9.n9S,
0e<e=.1.9:,
&ei8i,
spi0it/a1 hea1in9,
Tai %hi,
t0a2iti.na1 %hinese "e2i5ine RT%"S, an2
:.9a.
"an: .- these p0a5ti5es in6.16e 0e1i9i./s 3e1ie-s an2 p0a5ti5es that a0e n.t 5.7pati31e with
%h0istianit:, s/5h as a11 -.07s .- 7e2i5ine that a0e 3ase2 .n a11e9e2 ene09: -.05es, in51/2in9
Ta.-3ase2 t0a2iti.na1 %hinese 7e2i5ine an2 the +in2/-3ase2 :.9a an2 A:/06e2i5 7e2i5ine.
*e2 /p with 7e2i5ine
http.OOwomenof!race'comOnewa!eO*pT@#4Qmore=@#4 ECT&A%T
0y +usan 0rin(mann ?anuary LL, $%LL
If thereYs no science to bac( up a treatment, donYt !et involved in it' This strate!y eliminates almost every
alternative with the e3ception of the use of certain herbs' A5/p/n5t/0e, h.7e.path:, 5hi0.p0a5ti5,
nat/0.path:, A:/06e2i5 U n.ne .- these t0eat7ents ha6e p0.6en t. 3e eLe5ti6e e6en a-te0
1ite0a11: h/n20e2s .- 31in2 an2 2./31e-31in2 testin9.
J/st 3e5a/se he03a1 7e2i5ines a0e 2e0i6e2 -0.7 nat/0e 2.esnYt 7a8e the7 sa-e
http.OOwomenof!race'comOnewa!eO*pT4@LQmore=4@L ECT&A%T
0y +usan 0rin(mann, pril L$, $%LL
ItYs e3tremely important to understand that 1ust because alternative herbal medicines are )natural) does
not ma(e them safe' There are many, many poisonous plants in our universe, and this is one of the primary
dan!ers of relyin! on these concoctions' nother dan!er is the fact that many of the herbs purchased on
the alternative mar(et are not pure and contain in!redients that can ma(e a person sic( Z such as plant
pollens or to3ic substances such as pesticides, mercury and lead'
"or e3ample, there have been numerous problems with yurvedic medicines, which include 5%% herbal
formulas and $;% sin!le plant dru!s that are compounded accordin! to ancient Indian methods' +ome of
these botanicals are mi3ed with metals and other naturally occurrin! substances'
In 2004, a st/2: 3: the Nati.na1 Instit/tes .- +ea1th -./n2 that .- J0 A:/06e2i5 0e7e2ies that
a0e a6ai1a31e .6e0-the-5./nte0, 14 5.ntaine2 p.tentia11: 2an9e0./s 1e6e1s .- 1ea2, 7e05/0:,
an2#.0 a0seni5. The Centers for &isease Control also reported L$ cases of lead poisonin! occurrin! within
the last few years that were lin(ed to these medicines' s a result, mandatory testin! of all yurvedic
medicines is now required in the G'+'
%an the 5.1.0 0e2 i7p0.6e :./0 5i05/1ati.n?
http.OOwomenof!race'comOnewa!eO*pTLL;%Qmore=LL;% ECT&A%T
0y +usan 0rin(mann, ?uly M, $%LL
In A:/06e2i5 7e2i5ine, 5.1.0s a0e assi9ne2 t. the 5ha80as, whi5h a0e a11e9e2 ene09: 5ente0s
1.5ate2 a1.n9 the spine. S.7e .- the t..1s /se2 in 5.1.0 the0ap: t0eat7ents a0e 9e7st.nes,
50:sta1s an2 50:sta1 wan2s, 5.1.0e2 -a30i5s, 5.1.0e2 e:e 1enses, 1ase0s an2 5.1.0 3ath
t0eat7ents.
A:/06e2a
http.OOwww'saint=mi(e'netOqaOswOviewanswer'asp*VI&TLM#4
&ecember L, $%L$
yurveda is the oldest medicine in the world' It involves clearin! the lymph nodes so the body naturally
deto3es' I was oAered a 1ob to do ayurvedic treatments, one called an abyan!ha treatment where you
massa!e oil all over body to brin! out to3ins' &o I ta(e the 1ob* -r does this )open up spiritual channels)* U
%athe0ine
There are some natural alternative medical treatments that are morally neutral' The problem is that
practitioners almost never apply their treatments apart of their traditions' yurveda is a /indu practice'
/induism is one of the most hideous reli!ions on the planet' In addition, there are a lot of occultic
connections in /induism' The theory and cosmolo!y behind the practice of yurveda, as is the theories
behind Chinese medicine are hostile and contrary to Christianity' "or these reasons alone I would avoid this
method'
0ut, there are also medical dan!ers with yurveda. t least two studies in the Gnited +tates have found
dan!erous levels of to3ic heavy metals such as lead, mercury, and arsenic in the herbs and substances
used in this treatment' There is also a decided lac( of scienti<c evidence of the eAectiveness of yurveda
treatments'
In addition to all this, the idea of massa!e oil eliminatin! to3ins is fraudulent' ll of these so called )to3in)
therapies are fraudulent' The body already has the mechanisms to deal with to3ins' The only thin!
)brou!ht) out with these to3in therapies is money from your wallet'
The idea of this treatment cleanin! lymph nodes is lau!hable'
B.tt.7 1ine: The0e is p.tentia1 7e2i5a1 ha07 with this 7eth.2, the the.0: 3ehin2 the 7eth.2
is 3.9/s an2 5.nt0a0: t. %h0istianit:, an2 the0e a0e p.tentia11: .55/1t e1e7ents that 7a: 3e
in51/2e2 in t0eat7ent.
As a %h0istian /n2e0 n. 5i05/7stan5es w./12 I a26ise ta8in9 this 4.3, .0 s/37ittin9 :./0se1- t.
the t0eat7ent. =B0.. I9nati/s "a0: $"S"
A:/06e2i5 3.2: t:pes an2 -..2 s/99esti.ns
http.OOwww'saint=mi(e'netOqaOfsOviewanswer'asp*VI&TL5#L
8ay ;, $%L%
I was wonderin! what your thou!hts were on the yurvedic philosophy of body types = vata, pitta and
(apha'
They seem to have a list of su!!estions of what food, climate etc' suits diAerent body types' I (now that
yurveda is deeply rooted in /induism but wanted to chec( if followin! their protocols of what food is !ood
and bad for diAerent body types puts one,s soul at ris(' UJ
s it is with Chinese 8edicine, the fundamental philosophical presumptions and cosmolo!y are hostile to
the Christian philosophy and cosmolo!y' n yurvedic website e3plains.
The basic premise of yurveda is that the entire cosmos or universe is part of one sin!ular absolute'
Everythin! that e3ists in the vast e3ternal universe HmacrocosmI also appears in the internal cosmos of the
human body HmicrocosmI' The human body consistin! of ;%=L%% million cells, when healthy, is in harmony,
self=perpetuatin! and self=correctin! 1ust as the universe is' The ancient yurveda te3t, Chara(a, says, )8an
is the epitome of the universe' Fithin man, there is as much diversity as in the world outside' +imilarly, the
outside world is as diverse as human bein!s themselves') In other words, all human bein!s are a livin!
microcosm of the universe and the universe is a livin! macrocosm of the human bein!s'
The site further e3plains that how we come to be unhealthy and how we !ain health is pretty much the
same as in Chinese medicine == to balance ener!ies in the body with the universe'
Vatta, 2itta and 7apha are speci<cally of the order of )balancin!) ener!ies' In this case the ener!ies are to
be brou!ht into balance' This is the Concept of Tri=&osha in which the )<ve elements of Earth, Fater, "ire,
ir, and Ether into three )&oshas).
&osha means )that which chan!es') It is a word derived from the root dus, which is equivalent to the
En!lish pre<3 ,dys,, such as in dysfunction, dystrophy, etc' In this sense, dosha can be re!arded as a fault,
mista(e, error, or a trans!ression a!ainst the cosmic rhythm' The doshas are constantly movin! in dynamic
balance, one with the others' &oshas are required for the life to happen' In yurveda, dosha is also (nown
as the !overnin! principles as every livin! thin! in nature is characteriJed by the dosha'
The three active doshas are called Vata, 2itta and 7apha'
Vata is related to ir and Ether, 2itta is related to "ire and Fater, 7appa is related to Fater and Earth' The
website e3plains.
Every person Hand thin!I contains all three doshas' /owever, the proportion varies accordin! to the
individual and usually one or two doshas predominate' Fithin each person the doshas are continually
interactin! with one another and with the doshas in all of nature' This e3plains why people can have much
in common but also have an endless variety of individual diAerences in the way they behave and respond
to their environment' yurveda reco!niJes that diAerent foods, tastes, colors, and sounds aAect the doshas
in diAerent ways' "or e3ample very hot and pun!ent spices a!!ravate pittaB but cold, li!ht foods such as
salads calm it down' This ability to aAect the doshas is the underlyin! basis for yurvedic practices and
therapies'
balance amon! the tridosha is necessary for health' To!ether, the tridosha !overns all metabolic
activities' Fhen their actions in our mind=body constitution are balanced, we e3perience psycholo!ical and
physical wellness' Fhen they are somewhat unbalanced, we may feel uneasy' Fhen they are more
obviously unbalanced = when one or more of the three dosha inCuences are e3cessive or de<cient=
discernible symptoms of sic(ness can be observed and e3perienced'
9e!ardless of the percenta!es of vata, pitta, or (apha inCuences, your basic constitution represents your
psycholo!ical and physical nature' Fhen balance is maintained, health is at optimum'
ll this is nonsense' s with almost everythin! a !rain of truth can be found' -bviously eatin! well, !ettin!
e3ercise, and the li(e will facilitate health' -ne does not need some nonsense /indu cosmolo!y to (now
that or practice a healthful life=style'
The problem is even the parts that may be a !rain of truth are ine3tricably intertwined with the /indu
worldview and cosmolo!y' /indu meditation and yo!a is part of this, too, by the way, which is very
dan!erous and for which no Christian has any business in participatin!'
If you wish to maintain a healthful diet tal( to a quali<ed nutrition, but do not !o down this dan!erous road
away from Christianity' -B0.. I9nati/s "a0: $"S"
+$W Y$A -- AN) AYU&(E)A -- A&E (IEWE) BY IN)IAN G&IESTS
%an G/31i5 Ge0s.ns E=p0ess Thei0 In2epen2ent Th./9hts?
RIs Y.9a E6i1 1i8e +a00: G.tte0?S
0y "r' nand 8uttun!al
*0.7: mp pro T.: undisclosed=recipients. Sent: Tuesday, November $6, $%LL L.#4 28
S/34e5t: Is No!a Evil li(e /arry 2otter*
s the importance of the media is increasin!, the individual freedom is shrin(in!' The Church in India
understands many of the customs, traditions, practices and certain (nowled!e as the common identity of
the children of this country'
Gnli(e anyone else Christians too ta(e proud in bein! an Indian by sharin! all its eternal wisdom' The
p0a5ti5e .- Y.9a, A:/0 (e2a et5. a0e pa0t .- s/5h ete0na1 wis2.7 .- this 5./nt0:. These a0e n.t
pa0t .- the -aith .- an: pa0ti5/1a0 0e1i9i.n 3/t p0a5ti5a1 app1i5ati.n .- the wis2.7 .- this
5./nt0:. It is seen that the media loo(in! for sensitive news, reports many views of the individuals who
holds certain posts in the Festern Church' Di(e the statements alle!edly made by *athe0 a30ie1e
A7.0th, the ofcial e3orcist of Vatican, that )2ractisin! yo!a is +atanic, it leads to evil 1ust li(e readin!
/arry 2otter)' This view is completely personal and said to have spo(en in a "ilm "estival while introducin!
a <lm based on e3orcism' -fcially Church has not subscribed to this view anywhere in the world' +o,
should there be such a hue and cry* It made me to thin( about the personal freedom of the Individuals who
are important ofce holders in or!aniJations'
The opinions of people have to be seen from the point of individual !rowth' 2erhaps the most important
realiJation that an individual can ma(e in their quest for personal !rowth is that there is no sin!le formula
that de<nes the path to personal success' Fe all have diAerent !oals and priorities, which means that
diAerent activities and attitudes will ma(e us feel !ood about ourselves' Fe also have diAerent natural
stren!ths and wea(nesses that are a part of our inherent personality type' It is very often seen that people
e3pert pressure on the individuals to stop their individual opinions on various issues' It can stun the !rowth
of the individual and the possibility of !rowth of the society'
The concept of a ri!ht relates to the freedom from interference by other individuals or or!aniJation or the
!overnments' Individual ri!hts refer to the liberties of each individual to pursue life and !oals without
interference from others' ll individuals re!ardless of bein! part of system has the individual ri!hts which
include the ri!ht to life, liberty and the pursuit of happiness' It is above the oath ta(en to safe !uard the
interest of the or!aniJation or community because all actions of the community leaders and policy ma(ers
need not in concordance with the letter and spirit of the constitution' Deaders very often assume many
powers apart from the written constitution and it wa(ens the or!aniJation if it is not brou!ht to their notice'
+o individual has to have freedom to e3press views in an a!reeable manner' It is for the interest of the
community'
If we de<ne the roles of each individual, it can be understood that each person is part of a lar!er
community' It be!ins from family, nei!hbourhood, tribe, caste, villa!e, town, city, state, re!ion, country and
the world form a lar!er community in the life of every human bein!' Individual plays diAerent roles
accordin! to the demands' If the individual is restricted for sel<sh motives then the full human potential
cannot be reached which is suicidal to the individual and the society at lar!e'
-pinions of the important persons apart from the ofcial views have to be seen as an eAort to improve the
society as a whole' +uch opinions should be read and understood from a lar!er reality rather than from the
individual !lasses of who seemin!ly are aAected directly by the opinions' Community responsibilities are an
individual,s duties or obli!ations to the community but it should not hamper the possibilities of !rowth to
the particular individual and the society as a whole'
*0.7: prabhu T.: mppro$R!mail'com B pro pro %5: leovcornelR!mail'com B lvcornelioR!mail'com B
archdiocebplR!mail'com Sent: Tuesday, November $6, $%LL M.@% 28
S/34e5t: 9e. HIs No!a Evil li(e /arry 2otter*I Can 2ublic 2ersons E3press Their Independent Thou!hts*
$ear %r Anand Muttungal,
&. 'nless I am mistaken, you are the spokesperson of the Archdiocese of (hopal, %ather.
)ou are also the *ublic +elations Officer ,*+O- of the Madhya *radesh .tate/s (ishops/ 0ouncil.
,*lease correct me if I am wrong.-
"herefore you fall into the category of a public person.
(ut it appears to me that you too have expressed your private opinion publicly in this essay.
Are you speaking in your capacity as the *+O and .pokesperson of the Madhya *radesh (ishops and with the backing of
magisterial authority1

2a. I understand from the question in your sub3title that you agree that arry *otter is evil.
In the sub3title and in the first paragraph of your essay, you question whether %r. 4abriele Amorth is correct in saying that
yoga too is evil 5like arry *otter6.
It is. %r. 4abriele Amorth is far from alone in his opinion.

2b. As for 7Church has not subscribed to this view anywhere in the world7, (ishops/ conferences and "heological
0ommissions have8 we also have the &9:9 and 2;;< =atican $ocuments.
.ee
Y$A IS SATANI%-EC$&%IST *& AB&IELE A"$&T+ DN$(E"BE& 2K, 2011E
http.OOephesians=;LL'netOdocsON-:UI+U+TNIC=E\-9CI+TU"9U:09IEDEU8-9T/'doc DThe tit1es an2
1in8s t. a11 .the0 :.9a-0e1ate2 @1es at this 7inist0:Ys we3 site a0e a1s. p0.6i2e2 t. the p0iestE
<. %r. 4abriele Amorth is a deeply spiritual priest who is in the forefront of spiritual warfare against the very person of the
devil at a time when many, even in +ome, do not even believe in the existence of .atan. e speaks from knowledge of
.cripture and "radition, personal experience, as well as the experience of many canonised saints of the 0atholic 0hurch
who had face to face encounters with>attacks by the minions of hell.
e does not have to be ?astern or Indian to understand that yoga is 33 for a 0hristian 33 evil8 practising it is against the
%irst 0ommandment, @ust as we don/t have to be Aestern to realiBe that "arot card3reading is evil.

#. I dispute these statements of yoursC 7The practice of No!a, yur Veda etc' are part of such eternal wisdom of
this country' These are not part of the faith of any particular reli!ion but practical application of the wisdom
of this country'7 All the evidence in my articles>compilations is to the contrary.
"he basic philosophical assumptions of ayurvedic practice are closely linked with those of the discipline of yoga. "hey come
from the same source, have common roots. "hey contradict (iblical revelation of the origin and nature of man, his purpose
in life, and salvation ,among other things-. .ee
AYU&(E)A
http.OOephesians=;LL'netOdocsONG9VE&'doc
NEW AE U&US 01-S&I S&I &A(I S+ANMA&-T+E AA&T $* LI(INA DY$A Z AYU&(E)AE
http.OOephesians=;LL'netOdocsONEFU:EU:G9G+U%L=+9IU+9IU9VIU+/N79=T/EU9TU-"UDIVIN:'doc
)ours in 0hrist Desus,
Michael Prabhu
Catholic apologist
www.ephesians3E&&.net
The a3.6e 1ette0 t. *0. Anan2 "/tt/n9a1 [fatheranandRyahoo'comB franandbhopalRyahoo'comB] was
7a08e2 a1s. t. the A05h3ish.p .- Bh.pa1. I 2i2 n.t 0e5ei6e a 0esp.nse -0.7 eithe0 .- the7. I
5.ntin/e t. 0e7ain .n the p0iestYs 7ai1in9 1ist. Y.9a-en2.0se0 an2 :.9a-p0.7.te0 p0iests a0e
the 7.st hi9h1: -e1i5itate2 3: thei0 pee0s:
*0.7: pro pro T.: undisclosed recipients. Sent: Thursday, &ecember %L, $%LL M.$4 28 ECT&A%T
S/34e5t: "r' nand 8uttun!al 9eceived National E3cellence ward
*0. Anan2 "/tt/n9a1 &e5ei6e2 Nati.na1 E=5e11en5e Awa02
0hopal. *0. Anan2 "/tt/n9a1 0e5ei6es Nati.na1 E=5e11en5e Awa02 -0.7 %ath.1i5 G0iestsY
%.n-e0en5e .- In2ia in a function or!aniJed in Trichur, 7erala[ -thers recipients are *0. J.e Ge0ei0a; .-
the A05h2i.5ese .- "/73ai, 0e5ipient .- Ga27ash0i Awa02, a 90eat Y.9a /0/ an2 a1s. -.0 his
5.nt0i3/ti.n t. 2e-a22i5ti.n w.08s a11 .6e0 In2iaT
9oy ?ohn Thatta, +ecretary, 2ublic 9elations -fce, Catholic Church, 8adhya 2radesh, %6@$;5#5L$6
;See *& J$E GE&EI&A-M&IGA *$UN)ATI$N-W$&L) %$""UNITY *$& %+&ISTIAN "E)ITATI$N
http.OOephesians=;LL'netOdocsO"9U?-EU2E9EI9=79I2U"-GN&TI-N=
F-9D&UC-88GNITNU"-9UC/9I+TINU8E&ITTI-N'doc
Is the G.p/1a0 +in2/ "e2i5ine )an9e0./s t. Y./0 +ea1th?
http.OOwww'an(erber!'comOrticlesOnew=a!eON%5%5F#'htm
0y &r' ?ohn n(erber!, &r' ?ohn Feldon
If boo( sales of te3ts on /indu medicine are any indication, millions of mericans are turnin! to yet another
ancient pa!an form of medical treatment' )yurvedic medicine) is a method of dia!nosis and treatment
based upon a /indu approach not only to the body but to life in !eneral'
1
Its basis in /induism, an occult
reli!ion, is what ma(es ayurveda attractive to many New !e therapists, but many mainstream mericans
also seem fascinated'
Di(e most ancient medical systems, traditional ayurveda is a mi3ture of le!itimate empirical observations
to health and disease and pa!an philosophy and practice' "or e3ample, in /induism the ori!in of the
ayurvedic system is ascribed to /indu deities, especially Indra, and many remedies rely upon sympathetic
ma!ic'
2
In the merican medical climate of today, which is increasin!ly open to alternative and New !e medical
approaches,
'
articles in reputable medical periodicals such as the 9ournal o) the American (edical
Association H9A(AI can now be found that advocate ayurveda' -ne article in 9A(A noted that a !rowin!
number of Festern physicians[ are <ndin! it to add valuable (nowled!e that is complementary to modern
allopathic medicine,)
4
while an -ctober $, L66L 9A(A editorial by :eor!e &' Dundber! observed, )9A(A has
lon! had an interest in publishin! responsible articles on traditional health care practices from other parts
of the world') In fact, in the G'+', hundreds of 8'&'s have now been trained at ayurvedic institutes'
5

"urther, a popular, novel form H)8aharishi yurveda)I was promoted e3tensively by 8aharishi 8ahesh No!i,
the founder of Transcendental 8editation with its millions of devotees'
)8aharishi yurveda) constitutes a FesterniJed version of traditional ayurveda which also incorporates the
practice of Transcendental 8editation HT8I and certain adaptations of traditional practice' &eepa( Chopra,
8'&', foundin! president of the merican +ociety of yurvedic 8edicine is perhaps the most ardent medical
promoter of this uniquely /indu approach to medical care' 2erhaps not surprisin!ly, Chopra is also a
committed devotee of T8B his boo( Per)ect %ealth is dedicated to T8 founder, 8aharishi 8ahesh No!i' /e
even claims some 5,%%% fellow 8'&'s are themselves T8 meditators'
F

&r' Chopra was appointed in L66$ to the National Institutes of /ealth ad hoc panel on alternative medicine,
and is the author of several boo(s on ayurveda and related sub1ects includin! *reating %ealth, 8eturn o)
the 8ishi, ,nconditional .i)e, and 0uantum %ealing' /is boo(s have now been translated into more than $;
lan!ua!es' Chopra himself has treated well over L%,%%% patients and has also trained hundreds of
physicians in 8aharishi yurveda'
J
%is Ageless &ody, !imeless (ind, which was published in L66#, sold
close to a million copies hardcover within a year' People ma!aJine commented, )"ew writers in the <eld of
alternative medicine have so dominated the best=seller lists')
K
"urther, a number of medical centers around
the country are usin! his pro!ram'
2hysically, the approach of ayurveda can be divided into three basic cate!ories. HLI well=established health
principles Hadequate rest, sleep, e3ercise, nutrition, etc'IB H$I use of )natural) remedies such as herbs and
plants which are codi<ed in numerous ayurvedic te3tsB and H#I ideas, concepts and treatments that can
only be considered unscienti<c andOor irrational, or occult'
!
In their Ayurveda1 !he +oga o) %ealth, 0aba
/aridas and &harma +ara +atsan! observe, )accordin! to ayurveda and /atha No!a, no healin! therapy is
complete unless it ta(es into consideration the health of the subtle [occult] body')
10

Fhile the principles of cate!ory one are sound in themselves, the other cate!ories can present problems'
"or e3ample, it may be unwise to accept ayurvedic herbal remedies unless efcacy has been scienti<cally
proven.
11

This is illustrated by the case of 8au"olfa serpentina, one of the few Indian medicinal herbs to <nd its way
into Festern medicine' 0e!innin! in the L6;%s, the main active component of the herb, reserpine, was
used to treat psychosis and hi!h blood pressure' Careful studies since then have shown that the dru! can
cause depression, headaches, ni!htmares, irre!ular heartbeat, diminished libido, a!!ravation of ulcers, and
a variety of other adverse eAects' t the same time, safer and more eAective dru!s were developed for
treatin! psychosis and hypertension' The turnaround too( place over a decade or two' yurvedic
physicians, on the other hand, have used the herb for hundreds of years without a thorou!h understandin!
of its dan!ers and limitations' 0ecause they donYt evaluate the eAects of their prescriptions in a systematic,
scienti<c manner, the same is probably true for most of the herbs they use'
12

"urther, the pa!anism and occult practices inherent in ayurveda can also be dan!erous to oneYs health,
both physical and spiritual Hcf', our !he *oming Darkness1 *on)ronting ;ccult Deception H/arvest /ouse,
L66#II'
+ince yurveda attributes many diseases to demons and astrolo!ical inCuences, it is not surprisin! that
incantations, amulets, spells, and mantras are commonly used remedies' :oat feces washed with urine is
prescribed for alcoholism and indi!estion, mil( mi3ed with urine for constipation' Enemas of animal blood
are recommended for hemorrha!e' Enemas of urine and peacoc( testicles are used to treat impotence'
/undreds of such remedies are codi<ed in ayurvedic te3ts such as *araka Samhita, translated and edited
by 2' V' +harma'
1'

The essence of ayurvedic blendin! of physicalOspiritual concerns can be illustrated in its dia!nosis based
upon the occult anatomy termed tridosha or the )three elements')
14
-ne tas( of the ayurvedic practitioner is to maintain a )balance) between these three doshas or occult
forces within the body' Thus, ayurveda is not merely, or even primarily, a physical medicineB it is
fundamentally a spiritual method incorporatin! physical concerns, e'!', )n understandin! of the need to
strive for spiritual self=development is ta(en for !ranted and in this respect the physician combines the role
of spiritual !uide')
15
ccordin! to &r' &eepa( Chopra, )yurvedaYs approach to physical disorders is not
basically physical at all[ yurveda wor(s because it corrects a distortion in consciousness')
1F
&r' Chopra, who is also a practicin! endocrinolo!ist, and former chief of staA of New En!land 8emorial
/ospital in +toneham, 8, discusses the ma1or premise of ayurvedic medicine, which primarily involves
treatin! a personYs 5.ns5i./sness, instead of hisOher body'
The ancient doctors of India were also !reat sa!es, and their cardinal belief was that the body is created
out of consciousness[' Theirs was a medicine of consciousness, and their way of treatin! disease pierced
the bodyYs matter and went deeper, into the core of mind' Fhen you loo( at yurvedaYs anatomical charts,
you donYt see the familiar or!ans pictured in 'ray<s Anatomy, but a hi22en 2ia90a7 .- whe0e the 7in2
is <.win9 as it 50eates the 3.2:. This <.w is what a:/06e2a t0eats'
1J
yurveda is thus not based on the scienti<c disciplines or on traditional anatomy but upon the theory that
the physical body is part of the )Cow) of the mind' "urther, in its true nature, the mind is one essence with
divine consciousness Hin /indu terms, satchitanandaI.
In ayurveda, each and every symptom of disease, from a minor nec( pain to a full=blown cancer, is under
the control of attention [divine consciousness]' /owever, between us and the symptom lie barriers_the
veils called 8aya [/indu for illusion]_that prevent us from e3ercisin! our attention [divine consciousness]
in a therapeutic way' ll mind=body medicine attempts to remove these obstacles so that healin! can ta(e
place[ [It is important] to have a science of awareness' yurveda supplies 1ust that[' Fhen I teach people
8aharishiYs ayurvedic healin! techniques[ I am tryin! to let them realiJe that their own awareness [divine
consciousness] creates, controls, and turns into their bodies[ To!ether, meditation, the bliss technique,
and primordial sound are the practical application of all that I have been buildin! up to, the tools of
quantum healin!'
1K
"urther,
[cancer, or any other disease, is nothin! more than the sequence of these Ceetin! moments [of
consciousness], each with its own emotions, its own mind=body chemistry[' the whole rationale for
treatin! cancer Hor I&+I with primordial sound and bliss techniques is that these alone are the levels of
consciousness common to everyone, the wea( as much as the stron!'
1!
8aharishi yurveda also oAers patients astrolo!y and ya!yas or occult ceremonies intended to inspire the
help of /indu !ods'
20
-n a )+onya Dive) pro!ram, Chopra even ar!ued that anticancerOantibiotic dru!s
donYt wor( and that standard medical approaches to cancer treatment Hradiation, chemotherapyI had
caused a national epidemic of immuno=compromised disease'
0ut it is sheer lunacy to replace established cancer treatments with astrolo!y, supplications to pa!an
deities and occult )primordial sound and bliss techniques') This places the patientYs health and pro!nosis at
ris('
21
Det us see why this is so' Hs if to add insult to in1ury, ayurvedic )treatments) can cost hundreds or
thousands of dollars'
22
I
The New Ga0a2i97: Anti0ea1ist Ass/7pti.ns
&r' Chopra be!ins his Ageless &ody, !imeless (ind by tellin! readers who desire )true health) that they
must discard ten false and harmful assumptions concernin! who they are and the world in which they live'
These )dan!erous) assumptions include such ideas as.
There is an ob1ective world independent of the observer, and our bodies are an aspect of this ob1ective
world[ 8aterialism is primary, consciousness is secondary[' -ur perception of the world is automatic and
!ives us an accurate picture of how thin!s really are[' [Fe are inevitable victims of sic(ness, a!in!, and
death']
2'

Chopra proceeds to ar!ue that such false ideas are part of the passin! )old paradi!m) and are inaccurate
reCections of true reality' In fact, he oAers the incredible e3planation that such ideas )are inventions of the
human mind[')S
24
+upposedly, the only reason that we accept anythin! as ob1ectively or
phenomenolo!ically real is because of the )tyranny of the senses')
25
Even time and space are themselves
mere )products of our <ve senses')
2F

Chopra, of course, could hardly practice his lucrative profession of boo( writin! if he did not concede the
basic error of some of his own assumptions, e'!', that our perceptions automatically deceive us'
Nevertheless, what does Chopra oAer as the solution to our supposedly self=!enerated sic(ness* 8erely
that we recreate our reality' ccordin! to Chopra, our consciousness is divine and literally creates our
bodies and our realityB further, the mind and body )are inseparably one') Therefore, chan!in! our
consciousness automatically chan!es our bodily reality because )-ur bodies are part of the universal
[divine] body, our minds an aspect of a universal [divine] mind') ChopraYs philosophical harmony with the
New !e movement and the spirits of modern channelin! is obvious here' Thus, )Fe can learn to start
metaboliJin! non=chan!e, eternity, the absolute' 0y doin! that, we will be ready to create the physiolo!y of
immortality')
2J

Chopra is correct when he calls his antirealist ideas )vast assumptions,) yet he is on far less secure !round
when he calls them )the ma(in!s of a new reality) and is ar!uin! pure pseudoscience when he claims such
assumptions )are !rounded in the discovery of quantum physics made almost a hundred years a!o')
2K

Vuantum physics is routinely misused by New !ers, whether or not they have 8'&' de!rees, and
physicists, Heven physicists who are themselves New !ersI are often the <rst to point it out' In Per)ect
%ealth and elsewhere Chopra claims that the practices of 8aharishi yurveda and T8 are clearly supported
by quantum physics and he refers readers to the boo( !he *osmic *ode1 0uantum Physics as the
.anguage o) Nature by eminent physicist /einJ 9' 2a!els'
2!
0ut 2a!els himself denounces ChopraYs claims as )nonsense') /e says, )Individuals who ma(e such claims
have substituted a wish=<llin! fantasy for understandin!')
'0
In fact, while e3ecutive director of the New Nor(
cademy of +ciences in L645, 2a!els submitted an afdavit on behalf of a former T8 member suin! the
movement for fraud' /e emphasiJed,
There is no (nown connection between meditation states and states of matter in physics[' No quali<ed
physicist that I (now of would claim to <nd such a connection without (nowin!ly committin! fraud[' The
presentation of the ideas of modern physics side by side, and apparently supportive of, the ideas of the
8aharishi about pure consciousness can only be intended to deceive those who mi!ht not (now better[
'1

Nevertheless, 8aharishi yurveda claims that as lon! as our consciousness is functionin! properly He'!'
that we are practicin! Transcendental 8editation and livin! in accordance with pa!an ayurvedic principlesI,
any disease can be prevented and, theoretically, any disease can be reversed, includin! the a!in! process
itselfS
'2
Thus, in answer to the question, )8ust we become sic( and !row old at all*) &r' Chopra !ives the
amaJin! and unquali<ed answer )NoS)
''
/ow does he derive such an astoundin! revelation* t one point, Chopra delineates the commonly held
view of a!in!, that it is natural, painful, and <nally fatal' /e then proceeds to e3plain that, ultimately, in his
view, a!in! is no more than mere 3e1ie-' Thus, )if you ta(e any or all of these to be statements of fact, you
are under the inCuence of 3e1ie-s that do not match reality')
'4
Fhat Chopra afrms here is a very radical
shift in world view )which ma(es disease and in<rm old a!e /na55epta31e')
'5
"or e3ample. )lthou!h
everyone falls prey to the a!in! process, no one has ever proved that it is necessary[' !in! is not natural
at all' 8aharishi yurveda operates on this assumption[' The ancient [/indu] sa!es, renowned for their
own immense lon!evity, ascribed a!in! to a ,mista(e of the intellectY')
'F

0ut a!ain, this is nonsense' It is ludicrous for a trained medical doctor and chief of staA at a ma1or hospital
to even assume there is such a thin! as a )quantum mechanical body,) let alone to base an entire system
of healthcare upon itB further, to tell people that a!in! and disease can be prevented by adoptin! occult
beliefs and practices is quac(ery'
Consider &r' ChopraYs alle!edly enli!htened advice to a patient with chronic myelo!enous leu(emia, a fatal
cancer' In terms reCective of the philosophy of Transcendental 8editation, he e3plains to the patient, )Fhat
we want is to pull your awareness bac( to a healthier level, to a place where this disease is not so
threatenin!' Gltimately, we would li(e you to <nd the place where it does not e6en e=ist')
'J

This, of course, <ts well with the advaita /indu view that this world and the thin!s that occur in it, such as
disease and death, are not ultimately real but merely illusory manifestations of )imperfections) in
consciousness' s Chopra confesses, )Fithout any treatment for his inner self[ I did not consider that any
outside medical treatment based on dru!s or radiation went far enou!h')
'K
Chopra further advises his patient, )If you can pierce the mask of disease and contact your inner self, even
for a few minutes a day, [this is the practice of Transcendental 8editation] you will ma(e tremendous
strides toward a cure, I promise')
'!
-r, consider &r' ChopraYs discussion of a heart attac(, another common
(iller in merica' /e e3plains that at the )quantum mechanical level) a heart attac( can be produced solely
by mental dissatisfactions_)therefore it comes as no surprise that a deep, smolderin! dissatisfaction
lod!ed in the mind should e3press itself in a physical equivalent_a heart attac(')
40

s to the true cause of heart attac(s, )loss of [divine] awareness amon! the heart cells is primary')
41

2resumably this is because )molecules can ma(e decisions[ [ultimately] we are choosin! our own
diseases) simply because we all supposedly live with so many false ideas about reality'
42

&r' Chopra seems convinced that all individuals who suAer heart attac(s Hor cancer, diabetes, etc'I are
really suAerin! de<ciencies in consciousness above anythin! else' +uch persons have )lost communication
with the deep levels of [divine] intelli!ence that !overn and control all [their] cells[')
4'
2resumably, in
order to prevent heart attac(s Hor cancer, etc'I one need only understand that consciousness can control all
reality.
If one (new himself as he really was [i'e', a manifestation of :od
44
], he would realiJe that he is the source,
course, and !oal of all this Cowin! intelli!ence[' Fe are made victims of sic(ness, a!in! and death by
!aps in our self=(nowled!e' To lose awareness is to lose intelli!enceB to lose intelli!ence is to lose control
over the end product of intelli!ence, the human body' Therefore, the most valuable lesson the new
paradi!m can teach us is this. if you want to chan!e your body, chan!e your awareness <rst'
45

Even thou!h not a shred of scienti<c evidence e3ists to substantiate ChopraYs ideas, he proceeds to claim
that treatment based upon the ayurvedic premise of the supremacy of consciousness can actually prevent
illness, disease and a!in! which, a!ain, are merely -a1se 3e1ie-s )that do not match reality')
4F

In conclusion, patients who desire )true health) will discover their best odds can be found throu!h a
healthy lifestyle and a responsible application of orthodo3 medicine, not in ancient pa!anism' :od /imself
warned /is people not to adopt )the abominable practices) of the pa!an nations because of their idolatrous
and demonic nature and the inevitable consequences of such practice so amply demonstrated in human
history Hcf', !he /acts on %induism in AmericaI' In the end, it is to such pa!anism that ayurveda would have
us devote our souls' 0ut ayurveda is only the tip of the iceber! of pa!anism that will soon ruin our land'
merica is still oAered a better way, )The Dord your :od is testin! you to <nd out whether you love him
with all your heart and with all your soul' It is the Dord your :od you must follow, and him you must revere'
7eep his commandments and obey himB serve him and hold fast to him) H&euteronomy L#.#b=@I and )then,
I will hear from heaven and will for!ive their sin and will heal their land) H$ Chronicles M.L@I'
N.tes
L 0er(eley /olistic /ealth Center, !he %olistic %ealth %andbook1 A !ool )or Attaining 3holeness o) &ody,
(ind, and Spirit H0er(eley, C. ndO-r 2ress, L6M4I, p' ;#'
$ 8ar!aret and ?ames +tutley, %arper<s Dictionary o) %induism HNN. /arper P 9ow L6MMI pp' #@Z#;B
Chandrashe(har :' Tha((ur, Ayurveda1 !he #ndian Art and Science o) (edicine HNew Nor(, NN. +I
2ublishers, L6M@I, pp' @Z;, LLB %arper<s Dictionary o) %induism, p' $6$'
# nn /ill, ed', A Visual ncyclopedia o) ,nconventional (edicine HNew Nor(, NN. Crown 2ublishers, L6M6I,
p' LMB ?ohn n(erber!, ?ohn Feldon, *an +ou !rust +our DoctorC !he *omplete 'uide to Ne" Age (edicine
and #ts !hreat to +our /amily H0rentwood, TN. Fol!emuth P /yattI, L66L'
@ /ari 8' +harma, 0rihaspati &ev Tri!una, &eepa( Chopra, )8aharishi yur=Veda. 8odern Insi!hts into
ncient 8edicine,) 9ournal o) the American (edical Association, 8ay $$O$6, L66L, p' $5##' ?8 later
re!retted its publication of an article on 8aharishi yurveda due to its association with Transcendental
8editation, while maintainin! openness to traditional ayurveda'
; lma :uinness, ed', 9eaders &i!est ssociation, /amily 'uide to Natural (edicine1 %o" to Stay %ealthy
the Natural 3ay H2leasantville, NN. 9eaders &i!est, L66#I, p' ;M'
5 &eepa( Chopra, Per)ect %ealth1 !he *omplete (ind2&ody 'uide HNN. /armony, L66LI, p' L$@'
M cf', Ibid', pp' 5=M'
4 Crai! 0romber!, )&oc of !es,) People, L; November L66#, p' LM%'
6 7urt 0utler, A *onsumer<s 'uide to :Alternative (edicine: H0uAalo, NN. 2rometheus, L66$I, p' LLL'
L% 0er(eley /olistic /ealth Center, p' ;#'
LL n(erber!, Feldon, chapter on herbalism'
L$ 0utler, p' LLL'
L# Ibid', p' LL$'
L@ /ill, ed', p' L4'
L; Ibid', p' $L'
L5 0utler, p' LL#'
LM &eepa( Chopra, 0uantum %ealing1 $ploring the /rontiers o) (ind2&ody (edicine HNew Nor(, NN.
0antam, L646I, pp' ;=5, emphasis added'
L4 Ibid', pp' $#M=$#6'
L6 Ibid', pp' $5M=$54'
$% ndrew ' +(olnic(, )8aharishi yur=Veda. :uruYs 8ar(etin! +cheme 2romises the Forld Eternal `2erfect
/ealth,Y) 9ournal o) the American (edical Association, $ -ctober L66L, p' LM@6'
$L 0utler, p' LL5'
$$ Ibid', p' LL4'
$# &eepa( Chopra, Ageless &ody, !imeless (ind1 !he 0uantum Alternative to 'ro"ing ;ld HNN. /armony,
L66#I, p' @'
$@ Ibid', p' ;, emphasis added'
$; Ibid' p' M'
$5 Chopra, Ageless &ody, !imeless (ind, p' 4'
$M Ibid', pp' ;=5'
$4 Ibid', p' M'
$6 Ibid', pp' M, 6, $6=#%B Chopra, Per)ect %ealth, pp' M=L%, L#L=L#$, #$#'
#% +(olnic(, p' LM;%'
#L Ibid'
#$ Chopra, Per)ect %ealth, p' LM'
## Ibid', p' LM, cf' p' #%@'
#@ Chopra, Ageless &ody, !imeless (ind, p' ;6'
#; Chopra, Per)ect %ealth, p' ; emphasis added'
#5 Ibid', pp' LML=LM$'
#M Ibid', p' LLL emphasis added'
#4 IbidB cf' p' LL$'
#6 Ibid', emphasis added'
@% Ibid', p' L%6'
@L Chopra, Ageless &ody, !imeless (ind, p' #M'
@$ Chopra, Per)ect %ealth, p' LL'
@# Chopra, Ageless &ody, !imeless (ind, p' #M'
@@ Ibid', p' @M'
@; Ibid', p' #M'
@5 Ibid', p' ;6 cf', pp' $@=#LB Chopra, Per)ect %ealth, pp' LML=LM$'