Ayurveda

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NEW ERA HEALING - AYURVEDA

Part 1 – page 1 of 2 pages
Healing in the New Age is like a book with many chapters: allopathy, homeopathy, the traditional healing
sciences of the world, such as Ayurveda, healing with medicinal herbs, spiritual healing through meditation
and so on, all have their place in that book.
In this series of articles we will concentrate on some principles of health and healing according to Ayurveda,
as it was taught to us by Dr. E. Krishnamacharya and his son, E. Anantakrishna. For further details, we
recommend the books Ayurveda, New Era Healing and The Science of Homeopathy, by Dr. E.
Krishnamacharya, as well as recordings of seminars on Ayurveda and healing given by him and E.
Anantakrishna on various occasions.
Ayurveda is the science of the span of life and how to maintain it healthily. It is mainly a science of health
and not a science of disease and cure. A science of disease is negative in its very nature. A better
knowledge of diseases than of ease (health) leads to an increase in the number of diseases and to a
deterioration of health. “Energy follows thought”.
The basis of healing is the law of cause and effect: health is lost because of a faulty way of life and wrong
habits as regards sleep, work, food and sex. It is restored by correcting these wrong habits. Ayurveda
concerns therefore first of all the daily routine, how to live in such a way that ease results on the mental,
energy and physical levels. Thus healing and yoga form a single subject, since yoga also teaches through a
particular daily practice how to neutralise the tendency to err.
Life is seen as a state of equilibrium between the soul, the body, the sense organs and the mind. The
physical body is seen as not having an existence in itself, but as being the resultant of the work of a great
number of forces (called Devas). Between the real man (the Indweller) and the physical body “there are
thousands of subtler vehicles which can be called the Ashrams of many intelligences and their forces”
(Ayurveda). The art of healing includes therefore a good knowledge of these subtler forces which underlie
the physical body in the same way as the water upon which floats a block of ice. The melting away of the ice
(the death of the physical body) does not represent the end of life, as the underlying stream of life continues
to exist, only a particular structure of form is dissolved.
By observing nature, the ancient sages discovered the laws of healing. We must do the same if we want to
keep healthy. Allegorically, it is said that the science of Ayurveda was given by the Creator Himself, Brahma,
to Indra (the mind).
The science of Ayurveda gives the methods to keep the various layers of the constitution healthy and fit, in
equilibrium, so that one can have a long and healthy life. The purpose of a long and healthy life is to give us
the opportunity to evolve into a Rishi (Seer or Sage), then into a Deva, when we become co-workers with the
forces at work in nature (including in our own bodies). Ayurveda also deals with medicines and with the
conduct to be followed by a healer. For example, it says that a healer has no right to call someone who has
erred and fallen ill a sinner and then leave him to his own fate. A healer must be able to help the sick, not to
judge them. The main requirement for healing is love in its many aspects: love of oneself, love of our fellow
beings and universal love. That is why all high initiates are automatically also healers, because they
experience universal love. In other words, they identify themselves with the Christ principle, the principle of
love that maintains the Universe in existence.
Since a good knowledge of the various layers of the human constitution is the first requirement to be a
healer, we begin with a short description of these layers.
The physical body: the sum total of all organs, working around the central point, the Indweller; this is the
outermost layer.
The etheric body: a web of energy streams that vitalise and energise the physical body.
The astral body (body of emotions and desires): results from the interplay of emotions and sentient
response, from the experience of pain and pleasure (wishing to avoid pain and seek pleasure). It is on this
level that most diseases of the physical body have their origin.
From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna


The mental body.
The above division is the threefold division of the human constitution, i.e. matter, energy and consciousness.
The etheric body and the astral body are viewed in Ayurveda as a single body (Pranamaya Kosha), since
both are found on the level of energy. There are however other ways of understanding the human
constitution, as follows:
The twofold division: spirit and nature (Purusha and Prakriti, in Sanskrit).
The fourfold division: the Indweller (Love), His creative intelligences, energies and the atoms of matter.
The fivefold division: matter, vital force, mind, intelligence and the will to live.
They are called in Sanskrit, Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.
The vital body in the science of Ayurveda, called Pranamaya Kosha, is the same as the etheric and astral
bodies in the esoteric terminology. There are three functional centres in the vital body: creative, combustive
and pulsative. They are respectively called Sleshma (or Kapha), Pitta and Vaata. The first one is responsible
for intake: of food, drink, air, light, thought (learning, for example, comes under Sleshma). It is the centre
responsible for the building of tissues. The second centre, Pitta, uses up the tissues built by the first centre to
sustain the constitution, through combustion, and for the excretion of the residues of combustion or
decomposition. The third centre, Vaata, keeps the equilibrium between Pitta and Kapha and governs all
pulsations in the body, such as heartbeat, respiration, peristaltic movements.
Five fundamental pulsations are found in the human constitution: Prana, Apana, Vyana, Udana and Samana.
Prana is a centripetal pulsation responsible for the functions of inhalation, intake of food, learning, hearing,
understanding, perception, invention, discovery and insight. Apana is a centrifugal pulsation responsible for
the functions of exhalation, speech, expression, transmission, excretion, elimination and the spirit of self
sacrifice. Vyana is also a centripetal pulsation which helps to maintain intact our physical, astral and mental
structures by exerting a pressure from the outside. Udana is also a centrifugal pulsation which helps to
maintain intact our physical, astral and mental structures by exerting a pressure from inside out. Samana
keeps the other four pulsations in equilibrium.
Out of space, which contains all energies in a potential state, Sleshma builds the seven fundamental tissues
of the body. These are:
Rasa, or plasma (corresponds to the Sun in the constitution);

Rakta or blood (corresponds to Mars);
Mamsa, or flesh (corresponds to the Moon);
Medas, or cortical tissue (corresponds to Jupiter);
Asti, or bone tissue (corresponds to Saturn);
Majja, or marrow (corresponds to Mercury);
Sukra, or reproductive tissue, both male and female (corresponds to Venus).
* * *


In the first article of this series we described the three centres that are responsible for manifestation,
according to the Ayurvedic system of physiology. We described the five pulsations: Prana and Vyana
(centripetal forces in the constitution), Apana and Udana (centrifugal forces) and Samana (equilibrating
force). Out of the three centres, the seven tissues are created; they were described in the previous article,
together with their correspondences with the seven planets.
This time, a few more correspondences will be presented. We are told by the Ancient Wisdom that "as
above, so below". Thus the human constitution is a microcosm that reflects the macrocosm, or Universe. The
same principles rule manifestation at all its levels, from the highest to the lowest. The three centres of the
constitution find therefore their correspondence in the three gunas, or three basic qualities of the Universe.
These are dynamism (Rajas), poise (Sattva) and inertia (Tamas). The first one is responsible for creation,
the second for conservation and the third for destruction. In the Indian tradition, the creator is called Brahma,
the preserver Vishnu and the destroyer Siva. In the Christian esoteric tradition, they are the Mother (the Holy
Spirit), the Son and the Father. They have their correspondence in the physical family as well: Siva is the
father, Vishnu is the wife and Brahma is the child. Below we give a table with a few of these
correspondences:
Three main rays 1st ray 2nd ray 3rd ray

Divine qualities Will Love/Wisdom Active Intelligence
Three main laws law of synthesis law of attraction law of economy
Hindu trinity Siva Vishnu Brahma
Logos1 1st Logos 2nd Logos 3rd Logos
(Mahadeva aspect)
Great Invocation Will of God Point of Love Point of Light
Astrology Sun Moon Earth
Social level Father Mother Child
Human constitution Monad Soul Personality
Soul Mind Body
Function Combustive Pulsative Creative
Centres/etheric body Pitta Vaata Sleshma or Kapha
Centres/vital body between shoulders heart spleen
Chakras Head Heart Throat
Pulsations Apana and Udana Samana Prana and Vyana
The five elements fire, light, air space earth, water
In the same way, there are correspondences between the five elements, the five senses, the bodies and
planes that make up the human or cosmic constitution. Here is a table with these correspondences:
ELEMENTS SENSES BODIES PLANES

Earth (Pruthvi) Smell Physical Annamaya
(physical plane)
Water (Apah) Taste Astral Pranamaya (vital body)
Light (Tejah) Sight Vital Vijnanamaya
(buddhic, or Will)
Air (Vayu) Touch Mental Manomaya (mental)
Space (Akasha) Hearing Will, or buddhic Anantamaya (Bliss)
----- ----- ----- Paranirvanic
----- ----- ----- Mahaparanirvanic
1"Each of the three Logoi, when in manifestation and thus personified, is exemplifying some one quality
which predominates over the others. Each, more or less, exemplifies all, but each demonstrates one of the
three aspects so profoundly as to be recognised as that aspect itself." (Treatise on Cosmic Fire, p. 142)


Health is understood as a state of equilibrium among soul, mind and body. The body is formed of matter
belonging to the five elements, and is of two types: sentient and non-sentient. Matter associated with the five
senses is sentient matter. Inanimate objects are formed of non-sentient matter. The sentient aspect of the
soul is only manifested when combined with mind and body.
Everything has three aspects: consciousness, force and matter. If we take the example of sugar, its material
aspect is formed by its weight and volume, it force aspect is formed by its chemical properties (how it reacts
with the environment or with other substances) and its consciousness aspects is formed by its taste. Food for
example is used in its material aspect as fuel for the vital body, but vitality itself only becomes available to us
through the vital body. So the material of food is never used directly, but comes to us through our vital body.
Any disturbance in the functioning of the body (not in its material substance) is due to a deviation of the vital
force. Thus all treatment is aimed at rectifying the vital force.
In the same way, food is defined as any material that is easily accepted and assimilated by the constitution,
and poisons are any materials that are refused by the constitution because our vital force or our
consciousness does not agree with the force or consciousness of that substance. There is positive
magnetism (attraction), between food and our bodies, and negative magnetism (repulsion) between poisons
and our bodies.
The three centres in the etheric bodies produce the three fundamental tissues, called by the same names as
the centres (Kapha, Pitta and Vaata). These three etheric tissues develop the three fundamental tissues that
form the basis of the seven physical tissues. Kapha produces all mucus tissues, Pitta produces all
combustive tissues and Vaata all pulsative tissues. They regulate the sensation of heat and cold, of pain and
pleasure, the whole economy of the constitution. When their equilibrium is disturbed, the presence of one of
the tissues is felt, and becomes then a pathogenic factor, for example excessive phlegm, coryza, lacrimation
(excess of Kapha).


The three fundamental tissues (continuation):
The three fundamental tissues are not physical. They are first produced on the etheric levels by the centres
which are called by the same names: Sleshma (or Kapha), Pitta, Vaata. These three etheric tissues work out
the three fundamental physical tissues, which form the basis of the seven physical tissues. These three can
be compared to what modern science calls ectoderm, mesoderm and endoderm. They regulate the
sensations of heat and cold, of pain and pleasure, the whole economy of the constitution. When their
equilibrium is disturbed, the presence of one of the tissues is felt, and they become pathogenic factors, for
example, when Kapha is in excess, one observes excessive phlegm, coryza, lacrimation, heaviness,
sluggishness, lack of resistance, catarrhal conditions of nose, eyes and throat, bulkiness of body, obesity,
passivity of mind. When Vaata is disturbed, all pulsation in the constitution is disturbed, the circulation of fine
ether is impeded, resulting in: retardation of blood circulation with accompanying circulatory problems,
perturbations of the muscles, like in heart diseases, constipation, diarrhoea, antiperistaltic movements, nerve
troubles, hysteria, paralysis, epilepsy. When Pitta is disturbed, the acid, combustive tissues cause
hyperacidity, burning pains in the oesophagus and stomach, bad temper caused by bad digestion and liver
problems, emaciation.
The science of Ayurveda is expressed in three branches. The first, etiology, deals with health, the definition
of disease and the philosophy of health and disease. The second, symptomatology, deals with symptoms,
the results of diseases and the third, therapeutics, deals with the various methods of neutralising disease
and restoring health. Ayurveda takes into account the following qualities when diagnosing and treating a
patient:
1. Qualities related to the five elements and to the five senses: sound (space), touch (air), sight (fire),
taste (water) and smell (earth) and to their distinctive and general features, such as: heaviness ≠
lightness, coldness ≠ heat, unctuousness ≠ dryness, smoothness ≠ roughness, dullness ≠ sharpness,
mobility ≠ immobility, hardness ≠ softness, sliminess ≠ non-sliminess, coarseness or grossness ≠
subtility, density ≠ liquidity.
2. Qualities related to the soul: intellect (including buddhi), consciousness, patience, ego, desire, hatred,
happiness, misery, effort, predominance, subordination, propriety, number, combination, division,
separation, measurement, transformation and repetition.
According to Ayurveda, a healer is someone who relieves himself or herself and others of suffering and pain.
Suffering and pain are due to conditioning, and healing is a method of counteracting the evil effects of
conditioning on all planes. In order to be a healer, a person is supposed to fulfil the following conditions:
1. To put into practice what one knows, i.e., thought, speech and action should be in agreement. Words
should be a truthful expression of one's thoughts, and actions should follow one's words, without
deviation. When thought, speech and action are perfectly aligned in one's whole life one becomes a real
healer and a master of one's life.
2. To be a good friend and a guide for one's family. The healer should avoid friction in the family by setting
a good example.
3. To consider that what holds good for oneself and for one's family is also good for others.
4. To earn one's living through healing, if necessary, but not to commercialise healing, putting one's profits
before the health of the patient.
5. To practice healing according to need and according to the method which suits one best.
6. To ignore social, political, economic or religious differences.
7. To avoid pointing out defects in others and creating friction and discord.
8. Not to misbehave with money, opportunity, food, rest, work and sex.


9. To develop healing magnetism in oneself by putting into practice the following steps:
a) regulating the hours of work, rest, food, sleep, entertainment and prayer;
b) avoiding disagreements with others in thoughts, words and deeds: if there is some disagreement
between oneself and someone else, disregard it;
c) serving irrespective of mental limitations regarding cast, creed, sex, race, colour, religion or party;
d) practising meditation;
e) practising God-mindedness;
f) transmitting what you believe to be true in a pleasant way, with humour, so that what you want to
transmit be well received; learning to speak the truth without hurting others.
Causes of diseases:
Diseases are caused by misuse, overuse or disuse of time, mental faculties and the objects of the sense
organs. For example, misuse of sleep, sleeping too much or too little, or at wrong times; misuse of thought,
thinking too much or too little; having a wrong response to seasonal effects, drinking icy water in hot days, or
vice-versa. Overuse consists for example of over-exciting the mind through the use of drugs, or the body by
excessive work without rest.
Types of diseases:
1. Diseases due to external causes: injuries, burns, accidents, etc.
2. Diseases of the physical body caused by the misuse of sleep, sex, etc., for example.
3. Diseases of the mind. The excess of Rajas or Tamas (activity or inertia) that affects the mind can be
eliminated through spiritual healing, i.e. by reading the Scriptures and by the practice of Yoga. Through
these methods, one acquires patience, a good memory and a meditative state. Diseases of the mind
can be due to grief, anger, fear, excitement, despondency, malice, jealousy, dejection, hatred, passion,
peevishness. In the book "Esoteric Healing" by Alice A. Bailey (volume IV of the Treatise on the Seven
Rays), a whole chapter is given on the psychological causes of diseases, including:
a) those arising out of the emotional, feeling nature;
b) those which have their origin in the etheric body;
c) those which arise from wrong habits of thinking;
d) peculiar complaints and psychological troubles of mystics and disciples.
Ayurveda aims at training the mind in a positive direction. According to homeopathy, the negative attitude of
mind is in itself a disease that can be cured medically. The goal of homeopathy is to achieve a radical cure of
the negative attitude of mind, while the goal of Ayurveda is to ensure a healthy span of life, so that there is
no longer any need for healers or medicines.


Since the object of Ayurveda is to ensure a healthy span of life, without the need for curing diseases, much
importance is given to daily routine. The daily routine is described therefore in some detail, with its various
elements: rest, work, diet, cleansing of the body and so on. Here are some of the practices recommended in
Ayurveda for those who wish to have a long and healthy span of life. The principle at the basis of the routine
prescribed by Ayurveda is the need to live in harmony with nature and with the five elements (ether, fire, air,
water and earth).
Awakening
The hour that precedes sunrise is called in Sanskrit Brahmi Muhurta, the hour of Brahma, the time of
creation. By waking at least one hour before sunrise, we prepare ourselves to receive the first rays of the
Sun, in the same way as the other kingdoms in nature. As the Sun grows hotter during the day, our
receptivity to its rays diminishes. Thus the sudden exposure to the full light of the Sun when waking late is
harmful to the eyes.
After waking, take some time to plan the day's work, linking it up to the work done in the previous day. Then
take some time to ascertain the condition of the body and mind, to locate any points of disease and to plan
any necessary measures to eliminate them. Then, to bring poise to the mind, meditate on some lines of the
Sacred Scriptures.
Cleansing of the body

a) Oil Massage. The best oil for massage is sesame seed oil, followed by coconut oil. Apply oil to the head
and all parts of the body, including inside the ears. Sesame seed oil is good for healing wounds, oedemas
and disturbances of the Vaata and Kapha principles, swellling due to injuries, phlegm and catarrhal
conditions.
After oil massage, practice some moderate physical exercise, for example some Yoga Asanas. The exercise
opens the pores of the skin, helping the oil to penetrate, smoothing and soothing the skin
Oil massage has many benefits: prevention of skin troubles, increase in the powers of resistance and
promotion of the ability to recover easily and quickly from injuries. Oil massage to the feet prevents them
from getting rough and dry and from cracking, brings relief from tiredness and numbness, helps to prevent
constriction of blood vessels and varicose veins, prevents and eliminates bad smells. It prevents and cures
the ill effects caused by disturbances of the Vaata principle. Eyesight can also be directly improved by good
massage of the feet with sesame seed oil, and massage of the legs with oil prevents and cures sciatica.
Applying oil to the head prevents headaches, migraines and hair fall, improves the sensory organs and gives
a sound sleep. If possible, oil massage should be done every day, but if other duties prevent us from taking
care of our health, then at least once a week. Now and then it is also good to gargle with oil: it strengthens
the jaws, teeth and gums (preventing bleeding gums, for example), improves the voice and sense of taste,
prevents dryness of throat and cracking of lips. Any ear complaints may also be prevented by introducing a
few drops of oil into the ears.
A recipe of nasal drops with oil base is also given to prevent health troubles. During seasonal changes, it
protects the eyes, nose, ears and throat, prevents greying of hair and helps hair growth, prevents and cures
cases of headache and hemicrania (headache in half of the head only), facial paralysis, head tremors and
vertigos. It strengthens the veins, joints and ligaments of the face, stabilises and sweetens the voice, makes
the sense organs more clear and receptive and increases resistance against epidemics and other diseases.
Here is how the nasal drops are prepared:
Take ghee (clarified butter), or if that is not availabe, sesame seed or coconut oil, then the roots, stems and a
few leaves (preferably fresh) of one, two or three of the following plants: Santalum album (sandalwood),
Berberis aristata (Indian barberry), Sida cordifolia (country mallow), Elettaria cardamomum (cardamom),
Embelia ribes, Aegle marmelos (bael tree), Desmodium gangeticum, Cedrus deodara (cedar wood),
Asparagus racemosus (asparagus), Cyperus rotundus Linn. (nut grass); cut them into small pieces, put them
into a bowl, add pure rain or distilled water (5 parts of water for each part of plant), boil until water is reduced
and a concentrated decoction is obtained. Filter the liquid and add it to the ghee or oil (three or four parts of
liquid for each part of oil). Bring it ten times to a boil, letting it cool about 10 minutes in between each boil.
Then let it rest for one or two days; then remove the oil that has risen to the surface. It is this oil that can then


be used as nasal drops. During the seasonal changes, put 4 or 5 drops of this oil in one nostril one day, in
the other nostril the following day. Repeat the process five times.
b) Brushing of Teeth. Even tooth brushing should not be a mechanical act. It is important to live fully aware in
the Eternal Present, whatever we are doing. In India, fresh twigs of certain trees are used as toothbrushes.
The end of the stick is chewed or crushed until it becomes like a brush. These are trees that have an
astringent or bitter taste. The bitter taste is very good because it kills germs and bacteria. The stick is then
also used to scrape the tongue, after being split longitudinally in the middle. Tongue scrapers are also made
of gold, copper, silver or brass, but not of iron or steel, without any sharp edges, to avoid hurting the tongue.
Here are some of the trees the twigs of which are used as tooth brushes: Pongamia pinnata (Indian beech),
Azadirachta indica A. Juss. (neem tree), Terminalia arjuna W. & A. (arjun tree), Achyranthes aspera Linn.
(prickly chaff flower), Mangifera indica (mango tree), Aganosma dichomata, Syzigium cumini Skeels (jambul
tree).
If no such twigs are available, one can use a herbal tooth power with a brush or finger. Natural substances
are to be preferred to chemical synthetic substances. Ayurvedic tooth powders keep the mouth fresh and
help to prevent bleeding of the gums, foul breath, digestive disorders and caries.
To keep the mouth fresh, certain dry fruits or nuts are chewed after a meal, such as: seeds of Myristica
fragrans Houtt. (nutmeg), Areca catechu Linn. (betel nut - to be taken only in moderate quantities, twice or
thrice a day, otherwise it can be harmful), Piper cubeba Linn. f. (cubebs), Piper betel Linn. (betel leaf vine),
Syzigium aromaticum Merr. (cloves), Elettaria cardamomum Maton (cardamom), Cinnamomum camphora
(camphor), the leaves or powdered seeds of Syzigium cumini Skeels (the jambul tree). The jambul tree is
said to contain the vegetable form of gold, and is recommended for diabetics for example.
c) Application of collyrium (khol or kajal). Natural khol, made of plants and antimony, is good for the eyes,
prevents lacrimation (disturbance of Kapha), conjunctivitis. There are milder varieties for children or to be
used during the day, when the eye is drier than at night. More pungent strong varieties are used at night or to
relieve conjunctivitis. To strengthen the eyes, it is recommended to look at the green colour of plants, or to
use a few drops of human milk - it has a soothing and disinfectant effect.
d) Bath. Baths are taken after the oil massage. The most healthy bath is taken before sunrise preferably in
the flowing water of a clean river, invoking the Devas of water. Water has a deep significance in the Vedas. It
contains what we call life, vital energy. Thus the best way of refreshing oneself is to take a bath, because the
contact with water recharges us with vital energy (Ojas), specially if one remembers to invoke the
intelligences at work in the water. It cleans the physical and astral body, it removes impurities from the pores
and keeps them open. Metabolic residues are thrown out through the pores of the skin, that is why frequent
cleansing is necessary. Water cleans both physical and astral impurities - to clean mental impurities, tapas
(fiery aspiration, or penance), is necessary. Tapas can be practised by means of the body, through selfless
service, by means of speech, when bringing light to others through one's words, and by means of the mind,
when creating harmonious, positive thoughts.
Ayurveda prescribes the use of herbal powders instead of soap, such as soapnut powder mixed with powder
of sandalwood or turmeric, which is very antiseptic. Turmeric may also be applied to wounds. It makes the
skin smooth, prevents unnecessary hair growth, protects eyes, nose, ears, feet and nails against diseases.
Clothing
Clothes are changed every day, especially those in contact with the skin. During sleep, astral impurities are
eliminated, thus the clothing used during the night should not be kept on during the day. The colours of the
clothes are also important. Harsh colours create disturbing vibrations for oneself and others. The most
recommended colours are white, for receptivity to cosmic vibrations, sky blue, golden yellow, light green,
orange and light pink. Smooth colours bring grace and harmony in one's relations with others.
Perfume
Fragrant flowers or pleasant scents of sandalwood or lavender for example attract good vibrations of Venus
and Jupiter, and can be used both as perfume and incense, since they are conducive to meditation and are
not too pungent.


Ornaments and jewellery

Precious stones and ornaments of different types give grace, health, longevity and protect from evil
influences. They are chosen on the basis of one's horoscope. For example.
Sun Golden yellow gold, diamond

(Diamond helps to neutralise vibrations of an afflicted Sun in the horoscope; gold, golden yellow and
diamonds are auspicious for people with Sun in Leo)
Moon White silver, pearl

(for people with Moon in Cancer or with an afflicted Moon)
Venus Blue copper, sapphire

(for people with Venus in Libra or Taurus, or with an afflicted Venus)
Mars Red iron, red stones

(for people with Mars in Scorpio or Aries, or with an afflicted Mars)
Mercury Rainbow mercury, any stones

(for people with Mercury in Gemini or Virgo; the stones are chosen according to Mercury's aspects with other
planets in the natal horoscope)
Jupiter Cream honey coloured stones

(for people with Jupiter in Sagittarius or Pisces, or with an afflicted Jupiter)
Saturn Deep green lead, emerald

(for people with Saturn in Capricorn or Aquarius, or with an afflicted Saturn)
Gold and copper can be in fact used by any person, since their vibrations, corresponding to the Sun and
Venus, are always positive. Iron should only be used if there are no contra-indications in the horoscope.
Silver is best used only in positive phases of the Moon or by people with a good position of the Moon in the
natal horoscope.
Smoking
Certain herbal powders (but not tobacco or cannabis) when smoked help to alleviate disturbances of the
Kapha principle affecting the head, nose and lungs, and disturbances of the Pitta and Vaata principles
affecting the head. But there should never be an abuse of smoking, since it can cause deafness, blindness,
dumbness, bleeding or giddiness.
Cleaning of feet and excretory organs

It is recommended to clean the excretory organs with water after urinating and defecating, because water is
the best purifier. By the habit of cleanliness, intelligence and purity are improved, longevity is increased, and
the evils of Kali, i.e. separativeness, competition, lack of sympathy and fraternity are kept away. The present
situation where people live together in cities but do not know even their neighbours, refusing to be disturbed
by others and unwilling to help, is typical of the age of Kali.
Hair dressing
Hair, mustache, beard and nails are cut close or well dressed, so that small hairs do not keep falling around
us or in our food. These small hairs and nail particles, if swallowed, can be dangerous for health, because
they cannot be digested and are not easily eliminated. Thus a bath should be taken after a haircut, and nail
biting is not recommended. Any disorderliness or uncleanliness is said to attract Alakshmi, the contrary
goddess to Lakshmi, the goddess of beauty, harmony and wealth. Hair and nail cutting should be avoided on
the day of Lakshmi, Friday (day of Venus).
Footwear
The skin of the sole is very sensitive, and is directly related to eyesight. When walking barefoot, the feet
absorb the destructive potencies of the Sun and are subjected to extremes of heat and cold, affecting the


optic nerve, the nervous system and eyesight. This is particularly valid in countries with extremes of
temperature. On the other hand, the feet should not be enclosed all day long. It is good if they can be in the
open air for some time every day, for example when one is at home, or at least only within a pair of light
house shoes.
Special note for women

Women are specially advised to use footwear constantly during menstruation, the first two or three months
after delivery and during puberty. At these times, the nervous system and the emotional body are particularly
sensitive. Mental, emotional and bodily strain, exposure to extreme temperatures should be avoided as well.
Food should be light and easy to digest, not conducive to any disturbance of the three fundamental tissues.
Menstruation is a process of purification, similar to excretion, during which astral impurities are eliminated.
Close contacts with other people should therefore be avoided. Specially during the first menstruation of a
young girl special care should be taken. A special preparation is given to stabilise the nervous and
reproductive systems. It is a dish made of cooked rice, green gram (green Soya beans) with a pinch of salt
and ghee.
For two to three months after delivery, women should have rest and avoid heavy work. Sex relationships are
to be avoided for two months; for this reason, in India, women are sent to stay with their parents just before
delivery, where they stay until two of three months after the birth of the child.
Diet
The main rule concerning diet is : “eat to live, do not live to eat.” Food should be of good quality, not in great
quantity. Food of good quality is mainly fresh food, as it is supplied by nature, not canned or preserved food.
Cooked food should not be kept for longer than four hours. Then it gives Ojas, i.e. vigour, life force.
There are three types of food, according to the three basic qualities:
1. Rajas (force): spicy and hot food, alcoholic drinks, stimulants and tobacco.
2. Tamas (inertia): preserved foods, food deprived of life.
3. Sattva (balance): food in which all tastes are well balanced.
There are six basic tastes: sweet, bitter, sour, salty, astringent and pungent (alkaline). Foods in which the
sweet, bitter or astringent tastes prevail are tamasic by nature; food in which the salty, sour or pungent tastes
prevail are rajasic.


Ayurvedic classification of diseases
Ayurveda distinguishes two main types of diseases: exogenous and endogenous. In exogenous diseases,
the person is healthy within, at least in the beginning of the disease, and the pain and suffering are caused
by external factors, such as falls, hurts, rape, burns, bites, being stricken by thunderbolts, exposed to threats
or pressure, psychic afflictions caused by demonic seizure, spells, curses, and diseases of the nails and
teeth. If the disease is not cured, it eventually causes a disturbance of the three basic tissues (dhatus). In
endogenous diseases, internal factors cause a disturbance in the equilibrium of the three dhatus, and this
disturbance eventually culminates in pain and suffering.
Diseases due to external causes can be eliminated by identifying and eliminating the cause; diseases of the
physical body are healed by satisfying in a proper way natural needs and urges of the body; diseases of the
mind are healed by changes in diet; and disciple’s diseases are healed by adopting a scientific and natural
way of life, as described in the works of the Masters.
The endogenous diseases, according to which basic tissue is disturbed, affect different parts of the body.
Disturbances of Vaata (balance) affect the bladder and urinary tract, the rectum, the waist, thighs, legs,
bones and colon. Ayurveda describes 80 types of diseases caused by disturbances of Vaata. Disturbances
of Pitta (dynamism, the centre of combustion) affect the sweat, the plasma, the lymph, the blood and the
small intestine; 40 types of such diseases are described. Disturbances of Kapha, or Sleshma (inertia, the
creative centre in the body) affect the head, chest, neck, joints, stomach and upper abdomen and the fat
content in the body. Their keynote is a feeling of heaviness; 21 such diseases are described. Of course,
when all three dhatus are disturbed together, the disease is very deep.
Diseases due to disturbances of Vaata

(affect mainly the bones and muscles)
1. Nakhabheda (cracking of nails)

2. Vipadika (cracking of feet)
3. Padasula (pain in the feet)
4. Padabhramsa (inhability to lift the feet)
5. Padasuptapa (numbness of feet)
6. Vatakuddata (clubbed feet)
7. Gulphragraha (stiff ankle)
8. Pindikodrestana (cramp in the calf)
9. Grdhrasi (sciatica)
10. Janubheda (cracking of knee)
11. Januvislesha (weak, loose knees)
12. Urustambha (stiff thighs)
13. Urusada (pain in the thighs)
14. Pangulya (lameness)
15. Gudabhramsa (prolapse of rectum)
16. Gudarti (tenesmus)
17. Vrsanakspa (pain in scrotum)
18. Sephastambha (stiffness of penis)
19. Vankshanaha (tension in groin)
20. Sronibheda (pain around the pelvic girdle)
21. Vidbheda (diarrhoea)
22. Udarvata (anti- or misperistaltism; in Homeopathy, typical symptom of Nux Vomica)
23. Khanjatva (deformed legs)
24. Kubjata (kyphosis, or humpback)
25. Vamanatva (dwarfism)
26. Trikagraha (arthritis of sacroiliac joints)
27. Prstagraha (stiffness of the back)
28. Parsvamarda (pain in either side of the chest)
29. Udaravesta (gripping pain in abdomen)
30. Hrnmoha (low sounding heartbeat)
31. Hrdrava (loud heartbeat)


32. Vaksavddhersa (pressing or rubbing pain in the chest)

33. Vaksavpadroha (loss of movement in the chest)
34. Vaksastoda (stabbing pain in chest)
35. Bahusosha (atrophy of arms)
36. Grivastambha (stiff neck)
37. Manyatamebha (cervical spondylitis)
38. Kanthodvamsa (hoarseness of voice)
39. Hanubheda (pain in jaws)
40. Ostabheda (pain in lips)
41. Aksibheda (pain in eyes)
42. Dantabheda (pain in teeth)
43. Dantasaithilya (loose teeth)
44. Mukatva (aphasia, inability to speak)
45. Vaksanga (lulling or stammering speech)
46. Kasayasyata (astringent taste in the mouth)
47. Mukhasosha (dry mouth)
48. Arasajnata (loss of taste)
49. Ghrananasa (loss of smell)
50. Karnasula (pain in ears)
51. Asabda sravana (hearing imaginary sounds, ringing in ears, voices calling, etc.)
52. Uccaisrutti (hardness of hearing)
53. Badhirya (total deafness)
54. Vartmastambha (ptosis of eyelids)
55. Vartmasamkocha (contraction of eyelids)
56. Timira (amaurosis, or itching sensation in the eyes)
57. Aksisula (pain in eyes)
58. Aksivyudasa (ptosis and resulting paralysis of eyeball)
59. Bhruvyudasa (ptosis of eyebrows)
60. Sankhabheda (headache in temporal region)
61. Lalatabheda (headache in frontal region)
62. Siroruk (headache in the whole head)
63. Kesabhumisphutana (dandruff)
64. Ardrita (facial paralysis)
65. Ekangaroga (paralysis of an organ or part of the body, paraplegia)
66. Sarvangaroga (total paralysis)
67. Pakshavadha (partial, one-sided paralysis of the body)
68. Aksepaka (mild convulsions)
69. Dandaka (tonic, severe convulsions)
70. Tama (fainting)
71. Brahma (giddiness)
72. Vepathu (tremors)
73. Jrmbha (continuous yawing)
74. Hikka (hiccup)
75. Visada (despondency)
76. Atipralapa (delirium)
77. Rauksya (dryness of body)
78. Parusya (hardness of the body)
79. Asvapana (sleeplessness)
80. Anavasthita Chittatva (mental instability)
Diseases due to disturbance of Pitta
1. Osa (overheating of body) 4. Davattru (boiling sensation in various parts of

2. Plosa (scorching) the body)
3. Daha (burning) 5. Dhumaka (sensation of body fuming)


6. Amlaka (acid eructation, even without having blue nails, blue eyelids are a dangerous
taken food) symptom. The symptoms of carbon poisoning
7. Vidaha (pyrosis; body changes as if it was are: short breath, suffocation, intense
burning away) sweating, sensation of heat but the body is
8. Antardaha (burning sensation in inner organs: cold).
liver, heart, etc.) 26. Kaksa (herpes: red, burning, peeling-off skin,
9. Ansadaha (burning in certain parts, shoulders, quickly spreading)
for example) 27. Kamada (jaundice)
10. Usmadhika (high temperature) 28. Tiktasyata (bitter taste in mouth)
11. Atisveda (excessive sweating) 29. Lohitagandhasyata (smell of blood in the
12. Angagandha (bad, putrid odour of body) mouth caused by bleeding gums, e.g. during
13. Angavadharana (pain as if a part of the body the night).
was cracking) 30. Putimukhata (putrid smell in the mouth)
14. Sonitakleda (slow, difficult blood circulation) 31. Trsnadhikyata (excessive thirst)
15. Mamskledha (difficult muscular action) 32. Atripi (non-satiation, constant hunger, even
16. Tvagadaha (burning sensation in the skin) after eating)
17. Tvagavadharana (cracks in the skin) 33. Asyavipaka (constant diseased condition of
18. Charmavadalana (itching sensation in the various parts of the mouth, alternating or all
skin) together)
19. Raktakostana (urticaria) 34. Galapaka (pharyngitis that spreads quickly
20. Rakta Visphota (red vesicles) and blocks respiration)
21. Raktapitta (tendency to bleed easily) 35. Aksipaka (conjunctivitis)
22. Raktamandala (round red patches on the 36. Gudapaka (proctitis, inflammation of rectum)
body) 37. Medhrapaka (inflammation of penis)
23. Haritatva (greenish colour of body) 38. Jivadana (haemorrhage)
24. Haridratva (yellowishness, e.g. jaundice, 39. Tamahpravesa (coma due to excessive loss
yellow fever) of vital energy)
25. Nilika (blueishness, for example due to toxic 40. Haritaharidra netra mutra varchasvata
conditions, carbon poisoning; (greenish yellow eyes, urine and stool)
Diseases due to disturbances of Kapha/Sleshma
1. Trpti (anorexia nervosa; relaxed nerves, leading to incapacity to contract muscles)

2. Tandrata (drowsiness)
3. Nidradhikyata (excessive sleep)
4. Staimityata (shyness)
5. Gurhytrata (heaviness of body)
6. Alasya (laziness)
7. Mukhamadhuya (sweet taste in the mouth)
8. Sleshmodgarana (expectoration with mucus)
9. Mukhasrava (excessive salivation)
10. Mutradhikyata (excessive urination)
11. Balasaka (loss of strength)
12. Apakti (indigestion)
13. Hrdayopalepa (formation of phlegm in the chest)
14. Kantopalepa (formation of phlegm in the throat)
15. Dhamanapratichaya (hardening of vessels: varicosis, arteriosclerosis)
16. Galaganda (goitre)
17. Atistaulya (obesity)
18. Sitagnita (loss of appetite)
19. Udarda (swelling and itching in different parts of the body)
20. Svetavabhasata (paleness, anaemia)
21. Sveta netra mutra varchasvata (pale, whitish eyes, urine and stool)


Non-suppression of natural urges

The suppression of natural urges has certain ill effects on health. . Certain methods are then given to
counteract the ill effects of suppressing a natural urge, but it is better not to suppress natural urges, unless
absolutely necessary
Urination
Effects of suppression: pain in bladder and phallus, dysuria, headache and distension of abdomen.
Remedies: a tub-bath in lukewarm water, massage of the distended portion (lower abdomen), nasal drops of
ghee. In more serious cases, an enema may be applied, either with a herbal decoction (Miruta) or with a fat
substance, preferably ghee, or a urethral or vaginal douche.
Defecation
Effects of suppression: colics (pain in lower abdomen), constipation, cramps in muscles of calf, distension of
abdomen.
Remedies: fomentation (application of a hot, wet cloth, or of a hot-water bottle on the distended part);
massage of the distended part; enema with saline water or ghee dissolved in warm water; laxative kind of
food.
Seminal discharge
Effects of suppression: pain in phallus, genital organs and heart, retention of urine.
Remedies: massage, tub-bath; for non-vegetarians, eating chicken; for vegetarians: eating large quantities of
sali rice (Oryza satva Linn.); enema with non-greasy substances (for example, saline water); sexual
intercourse.
Flatus
Effects of suppression: retention of stool and urine, distension of abdomen, exhaustion, abdominal
disturbances caused by disturbance of Vaata.
Remedies: oil anointment of distended parts of abdomen; fomentation (application of hot, wet cloth); enema,
fatty foods (ghee, oil, fats, nuts) without excess.
Vomiting
Effects of suppression: urticaria, black spots on the skin, oedema, anaemic fever, certain skin diseases, red
inflammation between fingers and toes.
Remedies that induce vomiting, gargled or swallowed in small quantities; smoking of certain herbs; fasting,
or eating only non-fatty foods; purgatives, of which the most safe and effective is castor oil (Ricinus
communis).
Sneezing
Effects of suppression: headache, facial paralysis, hemicrania, dullness or weakness of sense organs.
Remedies: massage or fomentation of head and neck; herbal nasal drops or ghee as nasal drops; taking
some ghee before or after a meal; eating food which counteracts Vaata, for example honey. In fact, honey
counteracts the effects of disturbances of Vaata, Pitta and Kapha. Another such substance is the fruit of
Emblica Officinalis (gooseberry).
Eructation
Effects of suppression: headache, facial paralysis, hemicrania, weakness of sense organs; head tremors;
disturbance of heart beat.
Remedy: oil massage and eating substances that counteract Vaata.
Yawning
Effects of suppression: convulsions, numbness, tremors and shaking of the body.
Remedies: substances that counteract Vaata, such as honey, ghee, gooseberry.
Hunger
Effects of suppression: emaciation, weakness, change of the colour of the skin, giddiness, consumption.
Remedy: eating normally, in particular unctuous substances (ghee, nuts).
Tears
Effects of suppression: eye diseases, heart weakness, palpitation.


Remedies: cheerful mood, sufficient sleep.

Sleep
Effects of suppression: defects of eyes.
Remedy: oil massage.
Artificial suppression of fertility (vasectomy, tubectomy)
Artificial methods of enforced contraception have very serious effects on health: impotency, weakness of the
physical and mental vehicles, even cancer in the case of tubectomy. The human being has become so
inhuman that he refuses the pleasure of sex to animals, through the practice of artificial insemination, only to
get their offspring, whereas for himself he wants only the pleasure of sex without the offspring. The only
natural method of contraception is restraint during the fertile days of the woman. Abortion is also a very
dangerous practice for the health of the mother, as well as an immoral act with karmic effects.
Neutralisation of negative urges

One has to know what to do and what not to do. Certain urges need to be neutralised, and the best medicine
is the practice of meditation and yoga. These negative urges relate to evil deeds, in act, speech and thought.
They must be eliminated on all three levels.
1. The urges related to greed, fear, anger, vanity, grief, jealousy, shamelessness, malice and excessive
attachment should be neutralised.
2. The concept of enemy should be eliminated from one's mind. Enemies exist only within us; once the
concept of enemy is destroyed inside us, no outer enemy remains. It is therefore very important for
health and in yoga practice to destroy our inner enemies.
3. Harsh speech, back-biting, lying should be eliminated. This is done by minding and thinking before
speaking. One should say what one thinks about someone directly to him or her, not behind his or her
back. The urge to hide something by not telling the truth or by telling lies should also be eliminated, as
well as the urge to say untimely words, i.e., things said at the wrong moment, causing difficulty to
others.
4. Violence, adultery and theft are to be suppressed. Violence is to be neutralised with non-violence.
According to homoeopathy, the three sources of evil are the three fundamental miasms, or real chronic
diseases. These are syphilis, psora and sycosis. The keynote of psora is a sense of aristocracy (pride), of
being better than others. The keynote of syphilis is lack of understanding, in particular of other people's
points of view. The keynote of sycosis is suspicion, i.e. suspecting other people of having evil intentions
towards us. These are the three mental causes of all violence and disease on the physical plane.
There are three things which are worth striving for in human life. They are: Dharma, or virtue; Arthra, or
wealth; and Kama, or accomplishment. By reaching perfection in these first three aspects, one is apt to attain
the fourth and supreme good, Moksha, or liberation.


Our body is the main instrument given to us to reach spiritual achievement. When the physical body and the
other vehicles are disturbed, nothing can be achieved, both on spiritual and material levels. A healthy body is
the greatest good one can have.
The study of tastes is the beginning of therapeutics in Ayurveda. Tastes are indicative of the therapeutic
effect of each substance. There are six tastes: sweet (Madhura), sour (Amla), pungent or alkaline (Katu),
salty (Lavana), bitter (Tikta) and astringent (Cashaya). Excessive sweet, astringent and bitter tastes are
tamasic; excessive sour, salty and pungent tastes are rajasic. The balance of all tastes is sattvic.
SWEETNESS
The sweet taste is cooling, unctuous, slimy, heavy, nourishing. It creates a pleasant mood and is conducive
to longevity. It promotes the proper growth of tissues, gives strength to the constitution, helps lactation,
promotes eyesight and good voice. When properly used in a balanced manner, it alleviates the defects of
Kapha, Vaata and Pitta. The balance of sweetness (sugar metabolism) in the constitution helps to maintain a
good complexion, good eyesight, healthy hair growth, to unite broken bones. It is the source of ojas (life
force, vigour). It is much needed in cases of consumption, tuberculosis, emaciation, especially for children
and aged persons. It should come from a natural source, however, not from chemicals.
Abuse of sweetness produces obesity, which is nothing but a distorsion of Kapha tissues. It also produces
excessive waste products, diseases like polyuria (excessive urination), parasitic infections with all kinds of
worms, bed-wetting, fever, complaints such as asthma, tumours, goitre, suppression of digestive powers,
obstinate urinary complaints, disturbances of the cortical tissue (brain tissue).
SOURNESS
The sour taste is light, hot from within but cool externally, sticky. It has a carminative effect, stimulates the
appetite, gives a sensation of heat inside but in fact has a cooling effect upon the constitution. It controls
Pitta and Sleshma, and counteracts or alleviates defects of Vaata. It makes teeth over-sensitive and makes
eyes and eyebrows twitch. It should be used with moderation, because it reduces the reproductive tissue.
When abused, it causes giddiness, intense thirst, burning sensation in several parts of the body, cataract,
itching, irritation, anaemia, oedemas (swellings), erysipela, various skin diseases, leprosy.
SALTINESS
The salty taste stimulates the appetite, it has a carminative and cleansing effect. It controls and promotes
Kapha and Pitta. It counteracts Vaata and causes softness of the body. It is responsible for salivation; an
excess or lack of saliva indicates an imbalance of the salty taste in the constitution. When used in excess, it
causes weakness and emaciation. It causes conjunctivitis, sticky lacrimation, bleeding from various parts of
the body, cracked skin, premature wrinkles, old age, grey hair, loss of hair, obstinate skin diseases,
erysipela, excessive thirst.
PUNGENT TASTE
Pungent is the contrary of sweet. It has a fiery nature that aggravates Pitta (the combustive tissues) and
reduces Kapha. Thus it helps to combat parasitic infections, toxic conditions, itches, obesity. It disturbs
Medas (the brain tissue), reduces lactation, muscle and marrow, the amount of semen, urine and stool. It
causes emaciation, lacrimation, irritation and dryness of eyes, nose, tip of the tongue and mouth. It
stimulates the appetite and digestion. It promotes circulation and the intellect, but can cause constipation if
excessively used, as well as giddiness, dryness and burning sensation of mouth, palate and lips. It is the
opposite of unctuous.
BITTERNESS
The bitter taste has a cooling effect. It is an opposite of unctuous. It counteracts the bad effects of Pitta and
Kapha, but aggravates Vaata. It helps to combat parasitic infections, intoxication, nausea, burning
sensations in various parts of the body, diseases caused by disturbances in the blood. It improves the
appetite, the vital heat, strength and vitality. It increases the amount of semen. It has a cleaning effect in the
throat and mouth. This is why the favourite stick for brushing the teeth is taken from the Neem tree (which
has a very bitter taste). When used in excess, it causes headache, exhaustion, tremors, fainting.


ASTRINGENT TASTE
It is a healing taste. It counteracts Pitta and Kapha but aggravates Vaata. It counteracts obesity. It causes
sluggishness in the movement of the tongue and obstructs the throat. It decreases the speed of circulation,
and when used in excess, it produces constipation and cardiac pain.
When balance is maintained among all six tastes, health is good. When even one is disturbed, imbalances
and disturbances in the body result. According to the nature of the disease, the doctor prescribes substances
that counteract the effects of the disturbed tissue.
Some substances have many tastes at the same time and counteract the disturbances of all three
fundamental tissues. For example, Emblica Officinalis (a type of gooseberry) is sweet, sour, bitter and
astringent. It is very much used because of its composite action. Honey can also have several different
tastes, depending on the type of flowers the bees have contacted. Honey is thus recommended in various
cases.


Ayurveda has eight branches and five basic forms of therapy. The eight branches are:
1. Salya: Extraction of foreign substances from the body.

2. Salakya: Treatment of the organs of the head and neck.
3. Kaya: Treatment of diseases affecting the whole constitution, such as epilepsy, leprosy, diabetes.
4. Bhuta Vaidya: Treatment of psychic diseases.
5. Vishagraha: Treatment against poisoning.
6. Kaumara Bhrutya: Treatments to be applied during pregnancy, childbirth, maternity.
7. Rasayana: Regeneration of tissues.
8. Vajikarana: Rejuvenating treatments.
The five basic forms of therapy are:

1. Sveha Karma: oleation, or application of oil.
2. Sveda Karma: fomentation.
3. Vamana: emetics (treatment by vomiting).
4. Virechana: purgation.
5. Sirovivechana: elimination of the doshas of the head.
The form of therapy used is chosen according to a diagnostic procedure based on an understanding of the
three doshas (disturbances of the three basic tissues, Vaata, Pitta and Kapha). Disturbances of Vaata, the
principle of pulsation, are considered as the most important, because without pulsation no life is possible.
Pulsation exists in space, the first element. All elements exist in space, i.e. space contains everything. Space
decomposes into spaces, giving birth to air, air gives birth to fire, fire to water, water to earth.
Vaata, the center of pulsation in the body, regulates the functions of digestion, respiration, circulation,
heartbeat. Its inherent qualities are roughness, coolness, lightness, non-sliminess, movement and instability.
A disturbance of Vaata causes dislocation, looseness, expansion, obstruction, separation, depression,
excitement, thirst. Diseases resulting from Vaata can be counteracted by using oily or creamy substances,
materials having sweet, sour or saline taste. Enemas are also useful, because the birthplace of Vaata is the
colon; by introducing water and appropriate herbal substances into the colon, the roots of disease are
directly tackled.
Pitta is the center of combustion in the body. Disturbances of Pitta cause heat, sharpness, liquefactions,
colours other than white and red in the affected part, sour taste in the mouth, foetid smells, suppuration,
perspiration and putrefaction. When these symptoms are present one can easily diagnose a disturbance of
Pitta that can be counteracted with sweet, astringent substances, by cooling treatment, oleation, and
purgation. Purgation is the preferred method for treating disturbances of Pitta, because the birthplace of Pitta
is the small intestine.
Kapha is the tissue-forming centre in the body. Its disturbances cause the following symptoms:
unctuousness, coolness, heaviness, sweetness, steadiness, sliminess and viscosity. They can be
counteracted with astringent, sharp, hot, bitter and pungent tastes, or by fomentation, emetics, and
elimination of doshas from the head. For example, to clear a stuffed nose (a typical disturbance of Kapha),
one can place black pepper on burning coals and inhale the smoke. Diabetes is another disturbance of
Kapha. When it is not accompanied by other hereditary complications, it can be treated as follows: take
leaves of either Swirtia Chirata or Azadirachta indica (the Neem tree), or the leaves and roots of Syzigium
jambolinum, make a decoction of them with pure water, and for 40 days take a glass of this decoction first
thing in the morning. Another formula, best suited in countries where the above plants are not available,
consists of sowing wheat, then taking every morning at sunrise some leaves of the wheat grass, making 2 or
3 ounces of fresh juice, mixing it with an equal amount of lemon juice, and taking it on an empty stomach.
THE FIVE BASIC THERAPIES

The main aim of ayurvedic therapies is to remove blockages that prevent toxic materials from being
eliminated from the body. They aim at facilitating sweating, excretion and urination. Even a healthy person
benefits from these therapies once in a while to keep healthy.


The first therapy is oleation. It consists of applying oily or creamy materials of animal or vegetable origin to
the body. The seeds of the following plants are crushed and their oil is extracted for use in oleation:
1. Tila (Sesamum indicum, sesame).

This is one of the most useful oils. It heals swellings due to oedemas or of any other origin, pains in any part
of the body, sprains. Obese people should frequently apply sesame seed oil to their body; it helps keeping
the body in a shapely form. Applied on the soles of the feet, it is good for eyesight. A few drops introduced in
the ears help prevent ear troubles. Body massage with sesame seed oil is very good, at least once a week,
and should be started in infancy already, babies can be massaged from the first days of life. A few drops are
good for eye troubles.
2. Eranda (Ricinus communis, castor oil)

Castor oil is a good natural purgative; it eliminates Vaata and Kapha disturbances, and if mixed with
astringent and sweet substances it can also eliminate Pitta disturbances. Applied to the head of babies, it
promotes the growth of hair, and is the raw material in the production of khol (collyrium for the eyes, good for
eyelashes too). A small amount may be given daily with mother's milk for the first 3 months of life. It should
never be introduced in the eyes or in the ears.
The other most used oils are: 3. Priyala (Buchanania Lanzan, almonds); 4. Abhiseka (Pistacia vera, pistachio
nuts); 5. Citra (Baliosperma Montanum); 6. Abhaya (Terminalia chebula, Myrobalan tree); 7. Madhuka
(Madhuka Indica, Mohwa tree); 8. Sarsapa (Brassica Nigra, black mustard); 9. Kusumbha (Cartamus
Tinctorius, safflower); 10. Bilwa (Aegle marmelos Corroe, Bael tree); 11. Aruka (Prunus domestica, plums);
12. Mulaka (Raphanus Sativus, radish); 13. Atasi (Linum usitatissimum, linseed); 14. Nicolaka (Artocarpus
lokoopa, jackfruit); 15. Akshoda (Aleuritis molucana, candle nut), 16. Karanja (Pongamia pinnata, Indian
beech); 17. Sigruca (Moringa olifera, horse radish tree); 16. Nimba (Azadirachta indica, Neem tree).
Vegetable oils eliminate disturbances of Vaata, improve the bodily strength. They are good for the skin, and
should be applied daily. They are hot by nature and give stability to our body.
The animal oils used are milk, curd, ghee, animal fat, muscle fat and bone marrow. Ghee eliminates, due to
its unctuousness, disturbances of Vaata, the main centre of the constitution, as well as disturbances of Pitta,
because of its cooling nature and sweetness. If mixed with pungent and light substances, it can also
eliminate Kapha disturbances, in spite of its unctuousness, heaviness, coolness and sweetness. Muscle fat
is used to treat injuries, fractures and prolapses, in particular prolapse of the uterus and of the rectum. It is
used in massage for headaches. Bone marrow improves bodily strength, enhances sukra, rasa, medas and
majja tissues, and gives strength to the bones. Although it can be taken in any season, ghee is most
appropriate in autumn. In spring, it is preferable to use muscle fat and bone marrow, but these are not
advised in extreme winter, when they solidify, nor during menstruation. Oil is used in all seasons to
counteract Vaata and Pitta, but preferably in the rainy season, or in the evening during the summer. To
counteract Kapha, oil is used at noon or in the afternoon, except in winter, when it is used in the morning. If it
is given in summer on a hot day, it can cause fainting, thirst, liver troubles; if in the winter it is given in the
evenings, it can cause constipation, stomach ache or anaemia. Oil, ghee, muscle fat are often used in
enemas as well, mixed with hot water or herbal preparations.
To make ghee, take fresh butter made from curds (natural yoghurt, made from milk curdled with lemon juice),
boil it for about 15 minutes on a low fire, then let it cool down. This substance is called ghee: it is granulated,
light yellow, with a consistency different from butter. Ghee builds up the Rasa (plasma) and Sukra
(reproductive) tissues and gives Ojas (vitality), when taken every day. It gives a clear voice and a good
complexion.
Unlike oil, which loses its qualities when mixed, ghee does not lose its inherent qualities when combined with
other substances; it absorbs the qualities of the other substances and improves them. For example, ghee is
the basic ingredient of an ayurvedic medicine called Brahmi ghrita which is given to children with delayed
speech, to improve memory, understanding, learning ability. A thick decoction is made of fresh leaves of the
plant Hydrocotyle asiatica (Brahmi Saraswati), then 3 parts of the decoction are mixed with one part of
melted ghee. The mixture is boiled at high temperature, then allowed to cool. Through this process the ghee
absorbs the properties of the plant.


Part 9 – page 1 of 1 page
SOME AYURVEDIC RECIPES

For headache (migraine):
In the evening, cook one handful of rice in water, then add some milk until the whole is like a gruel. Then add
one spoon of yoghurt and keep at ambient temperature. In the morning, add one teaspoon each of coriander
powder and ginger powder, half a spoon of cumin powder (if possible all freshly ground) and a pinch of sea
salt. Eat this every morning until the migraine disappears. In difficult cases it might take up to 6 weeks.
For gastritis (acidity) o r stomach ulcers:
Drink in the morning one glass of fresh buttermilk, on an empty stomach. True butter-milk is a yellowish
transparent liquid. We can prepare it ourselves, by cooking, cooling and mixing fresh milk with yoghurt,
letting rest in a warm place and then churning until the butter separates from the liquid.
For insomnia:
Chew before going to bed some dry coconut mixed with 1 teaspoon poppy seeds, a little candy sugar and
some water. It is necessary to stop all sleeping pills during this treatment. Results might take up to 6 weeks
to manifest.
For kidney and bladder infections:
Drink a strong infusion of fennel seeds 2 or 3 times a day.
For diarrhoea:
Slightly fry 1 teaspoon of fenugreek seeds in ghee, put in a cup with yoghurt until they swell and become
soft. Eat once or twice a day, that is usually enough.
For strengthening:
Corpulent people take the juice of a lemon with a spoon of honey in warm water on an empty stomach every
morning. Slim people take warm milk with honey in the evenings.
RECOGNIZING AND IDENTIFYING DISEASES

The vital body is composed of lines of force which fill the whole universe, which are in fact the various
radiations of the planets and the sun. We are influenced by the kind of vital energy that dominates our
environment, through our food and through the radiation of our fellow humans. The vital force in its positive
form nourishes, supports and sustains the physical body, acting as a life-giver. It can however also turn
against the physical body in a destructive form, in the same way as life-giving and life-sustaining water, in the
form of mighty waves, can pull someone down into the depths of the ocean and drown her or him. Disease
therefore means that the vital force has taken another form, has been deformed. A healer must recognise
what has caused this "deformation".
Diseases are fundamentally of two types: the first are acute diseases, which develop in 3 stages: a) initial
stage or prodrome; it is the most violent phase, here the vital force fights against the disease; b) progress; c)
regress. The second are chronic diseases, which contain only the first 2 stages, since without some help
from outside the disease does not regress. The vital force of the body is not strong enough to win the fight
against the disturbing factors.
In children, the vital force is still very strong. With age, thought processes become more complicated,
weakening the life force. Adults think relatively more than they act; they live more on the mental plane,
instead of the plane of experience, which inevitably causes an energy decrease. We need only observe the
character of a child: it is spontaneous, without inhibitions, it does not keep impressions and is therefore not
resentful. It sees no reason to act according to impressions and expectations from others, it is guided by its
natural, healthy instinct. It is in this respect self-conscious and follows the law of necessity. When these
qualities are reversed into their opposites, they form the basis for the various diseases. Of course, today
there are many children who are born ill, who suffer from hereditary troubles before birth.
The symptoms of a disease are hints from nature, from the physical, mental or emotional planes of a human
being. When the vital force fights against the disturbing factors, a variety of symptoms manifest, which we
experience as uncomfortable. In these cases, academic medicine mistakes the symptoms for the disease
itself. These symptoms may be compared to the various warning lights in a car, which turn on when
something is not in order. These lights are indications of disturbances, they are not in themselves the
disturbance. It would be crazy to just turn off these lights and then feel safe. Unfortunately, this ridiculously
simple example is an exact description of the procedure followed by modern academic medicine.

NEW ERA HEALING - HOMOEOPATHY

HOMOEOPATHY COURSE
INTRODUCTION
This course on Homoeopathy has been composed out of notes taken during courses given in India by Dr. E.
Krishnamacharya. Three courses were held between 1982 and 1984, each for a duration of two months and
the same material was presented each time with some little differences and additions. This paper contains
the synthesis of these three courses.
Only the philosophy of Homoeopathy has been given out here and not the study of the Materia Medica, but
for a few examples. If it seems of interest to the students, the study of some drugs of the homoeopathic
Materia Medica, as given out by Dr. Krishnamacharya, may be typed down in the near future.
It must be understood that this paper contains only study notes and cannot be considered as a handbook of
Homoeopathy. It is rather a synthetic and complete introduction to the study of homoeopathic philosophy
which should be completed by reading the books mentioned in the bibliography.
1. HEALTH, ILL-HEALTH
EASE, DIS-EASE
What is health? Health is ease, ill-health is dis-ease.
Health is a positive attitude. Medicines do not cause health. To live a balanced life in everything is the only
method of maintaining health.
When disease is there, it is also better to make the necessary adjustments in food, drink, habits, etc. than to
use medicines frequently. Take medicines when the disease is strong. It is then better to use as little quantity
of medicine as possible. Efficiency will increase when you decrease quantity. Ayurveda and Homoeopathy
are two systems known for using a minimum quantity of medicine.
THE HUMAN CONSTITUTION

Consider the following analogies and reflect upon them:
1. Matter BHUR Physical body Parts of body Physical plane
2. Force BHUVA Vital force* Functions of organs Etheric plane
3. Consciousness SUVAHA Mind Behaviour mental plane
(neither matter nor force)
* The vital force is the electricity that comes from space. It makes you live.
Man, yourself, the I AM in you, manifests on these three planes; these are the shadows of the soul.
In health, mind commands force which commands (models) matter.

In disease, the mind is conditioned by the disturbed force; this latter is conditioned by the matter of the
body.
The layers of the human constitution

These are the main divisions, but keep in mind that thousands and even millions of subdivisions exist,
especially of the layers of the mind:
Physical
Vital
Mental (information)
Intellect (understanding)
Discrimination
Will (creative faculty), buddhi
Love (affections)
I AM (can never be touched by disease)
From notes taken during courses given in India by Dr. E. Krishnamacharya between 1982 and 1984

The disturbances of the physical plane manifest as warts, polyps, cysts, growths, tumours, etc. The
disturbances of the vital plane manifest as dysfunctions of the organs and functions: constipation, diarrhoea,
palpitations, diabetes, etc. The disturbances of the many layers of mind manifest as abnormalities of
behaviour at different levels. The deepest level is when the plane of affections is touched, manifested as
loathing of life, suicidal mania, lack of conscience and of affections, etc. Other mental abnormalities include:
indecision, mistakes in writing, reading and speaking, suspicion, dreams, sleepiness or sleeplessness,
forgetfulness, dullness, restlessness, irritability, etc.
Note: Sensations do not belong to the physical plane, but to the vital and mental planes, although they
manifest on some part of the physical body. Examples: pin-pricks, numbness, pains, itching, burning
sensation, etc.
HOMOEOPATHY - ANTIPATHY
HOMO = same
HOMOEO = similar
Homoeopathy is the system of cure according to the Law of Similars.
Treatment can be of two types: antipathic or homoeopathic.
If you use cool drinks or cool water when you feel hot, or ice to bring down high temperature, that is
antipathy. It is highly dangerous and causes a primary action (the temperature coming down), soon followed
by a secondary action (the temperature going up even higher than previously). Antipathy treats symptoms,
but symptoms are not the disease. They are only the results of the disease on the different planes (mental,
vital and physical); they form a picture of the disease.
Homoeopathy is a natural law. You can observe that your body is cooler in a hot summer than it is in winter.
You will feel much better after a warm shower in summer even if at first it makes you more uncomfortable
than a cool shower. Hahnemann has only systematised this natural system and lifted it up to the level of a
system of cure of diseases.

THE STATEMENTS OF HOMOEOPATHY

1. The doctor should heal the sick person, not cure a disease!
(i.e. prescribe for the person not for the disease. There are no such diseases as heart diseases, lung
diseases, etc. These are only names given for convenience. Each disease has to be individualised
according to the symptoms showed by the constitution.)
2. The patient indicates his drug.
3. A cure must be quick, gentle and permanent. That is always the case when the treatment is according
to Homoeopathy and the case has not been spoilt with antipathic treatments for too long.
2. MEDICINAL SUBSTANCES
What is a medicinal substance?
A medicinal substance is a substance which has the capacity to disturb health. This capacity is the curative
power of the substance.
What is to be cured? Is it: What is curing in medicines? Is it:

a) changes in the tissues? a) the physical substance?
b) the sufferings? b) the chemical formula?
c) the cause of the totality of symptoms? c) the capacity to produce the totality of symptoms
of that substance?
There are two types of substances that we can absorb:

a) food substances
b) poisonous substances.
Food is the fuel used by the machine - the human constitution - but it is not what makes us live. It is the vital
force (the electricity) that gives the capability to receive food. The constitution does not react to food; but we
observe a reaction to poisonous substances. The reaction is not due to the poison, it is a reaction of the vital
force to expel the poison. We can observe vomitings, perspiration, foam in the mouth. These are the results
of the efforts of the vital force to save us. In conclusion, a medicinal substance can only be a poison, in order
to induce a reaction of the vital force.
Every poison, when introduced in a minimum dose, will rouse the vital force against it (if introduced in a
bigger dose, it will harm or kill).
In homoeopathy, there is no danger of poisoning the body, for we do not introduce the physical substance,
so no harm can result to the physical body.
Every substance has, as every atom of the universe, all the different planes in it. There is a physical
substance, a vital substance, a mental substance, and so on. Each plane of the substance acts on the
corresponding plane of the patient. Dynamisation is a process by which only "simple" substances are left,
that is the vital and mental substances, but no more the physical substance.
Every poisonous substance when used on a healthy man induces the same group of symptoms in the
constitution whenever it is used. That means every poison has its own group of symptoms produced in the
human constitution which can never be mistaken or confused with the symptoms of another poisonous
substance.
Let us now give the LAW OF SIMILARS, the basic law of Homoeopathy.
Law of Similars (likes cure likes) (Similia similibus curantur)
A medicinal substance which produces a totality of symptoms in a healthy person can make a total cure of
the disease of another person who has a similar totality of symptoms due to the disease. In other words, a
patient will be cured by a medicinal substance which produces similar symptoms on the healthy person.
The work of the doctor is hence to select the most similar remedy to the symptoms of the patient.

We have seen until now two important principles of Homoeopathy:
1. The proving of substances on a healthy person produces some symptoms, noted down in a materia
medica, so that the substance may be used as a remedy.
2. The medicines are to be used according to the law of similars.
3. A third principle is to use the 'minimum dose', according to a law of nature that small doses stimulate,
medium doses paralyse, and big ones kill.
Minimum dose in fact means 'optimum dose', i.e. choosing the right dilution, the right potency, according
to the plane of the illness (vital, mental or physical).
4. Another principle is to give one single remedy at a time.
This is a natural corollary to the law of similars, as only one most similar remedy can exist at any one
time. Of course 'time' is a notion that differs in acute or chronic diseases; you may need to change
quickly the remedy in acute and serious diseases, as the symptoms change quickly, and you may need
only one dose in one, two or six months in the case of chronic diseases.
5. Last but not least! Never repeat the dose when relief sets in.
This is because the right similar remedy has acted and the vital force is now stimulated and is rightly
working. Another dose would disturb it and may cause harm to the patient.
All the above principles are to be applied by a doctor practising 'the art of Homoeopathy".
NATURAL DISEASES, SIMILAR AND DISSIMILAR

OBSERVATIONS:
1. When a stronger disease having similar symptoms attacks a patient suffering from a weaker disease,
then the already existing disease will be driven away permanently and the new disease exercises its
way permanently. For instance, in nature, we observe that an attack of small pox (stronger disease with
similar symptoms) will cure the sequels of a previous attack of chicken pox.
2. When a weaker disease having similar symptoms attacks a patient who is under the yoke of a
stronger disease, it will have no effect.
3. When a stronger disease having no similar symptoms to the existing disease attacks a patient, it then
totally suspends all symptoms and sufferings of the existing disease as long as the stronger disease is
on. The moment the patient recovers from the stronger disease, he gets back all his previous
symptoms.
4. When a weaker disease with no similar symptoms attacks, there will be no effect on the patient.
ALL THIS PROVES THAT ONLY ONE DISEASE AT A TIME

CAN EXIST IN THE CONSTITUTION
In short:
if a new disease attacks the constitution
and is weaker and is stronger

(than the existing disease) (than the existing disease)
with similar symptoms with dissimilar with similar symptoms with dissimilar
symptoms symptoms
the old disease will
remain unchanged remain unchanged disappear disappear

(no action of the new disease (permanently) (temporarily)
on the constitution)
In relation to these observations, Hahnemann made two propositions:
1. In order to cure, the medicine must be able to produce in the human constitution an artificial disease of
which the symptoms must be similar to the disease to be cured.
2. This artificial disease must be stronger (i.e. more intense) than the disease to be cured.

The miasm theory of Dr. Samuel Hahnemann
According to Hahnemann, a miasm (in Sanskrit Vipaka, meaning chronic disease), is a strongly conditioning
factor on the psychological plane, that is deeply rooted and difficult to eliminate. It weakens the vital force
and makes us vulnerable to diseases. Our behaviour opens the door to disease.
There are fundamentally 3 different diseases which include or are at the basis of all others. They are psora,
sycosis and syphilis.
The characteristic feature of psora is the sense of superiority due to inferiority complex. Facts are reversed:
the value of others is underestimated, one looks down on other people and finds oneself elevated, more
important than others. This is a very dangerous disease, very difficult to heal. The person violates all veracity
because of his sense of superiority and must use up much energy in order to keep up the illusion. He wastes
his vital force, which dwindles away. The beginning of this disease is the original sin, the result from
disobedience, wanting to know better than others, feeling of superiority of the human spirit which has turned
away from the divine consciousness. The human being believes he is the one who acts and considers the
instruments and opportunities that are offered to him as his own merit. This concept is called in Sanskrit
Ahamkara, meaning I the doer. The intellectual development of the human being strengthens psora, if it is
not accompanied by a parallel development of love.
The characteristic feature of sycosis is mistrust, which manifests in the most different ways, for example as
conflicts, wars, crimes, destructive doubts, due to fear, insecurity. It leads to a fundamental insecurity which
is in itself a condition of stress, then to isolation, unbalance, which precipitate in the physical body maybe
only years later. Sycosis, with its consequences such as wars and crimes, can be inherited or acquired
through the suppression of the outer symptoms of gonorrhoea, which is then pushed back into deeper levels.
The sycotic character is very suspicious, feels that he is always persecuted and observed, is afraid of being
cheated, does not believe in anyone, not even in himself, doubts everything and everybody, is always
worrying unnecessarily about everything.
The characteristic feature of syphilis is lack of understanding, of sympathy, leading to idiocy, stupidity,
obstinacy, lack of consideration for others, limited and greedy mind, selfishness. It is a total blockage and
conditioning. Its causes are an unnatural and abnormal sexual behaviour; it may be inherited through seven
generations, but then infertility manifests, stopping the spreading of the disease.
The followers of Hahnemann have introduced a fourth miasm, tuberculosis. Its characteristic feature is the
inability to be constant, a constant overturning of values. It is necessary to eliminate the features of all four
miasms in order to eradicate the disturbing symptoms.
The body is composed of several layers that extend from the innermost to the outermost, the skin. The vital
force constantly seeks to convey disturbing factors from the centre to the periphery, and then to expel them
through the skin. Shocks at the psychological level are conveyed by the vital force through the various
layers, in order to be eliminated through the skin. The skin thus acts as an outlet valve for shocks received
through our consciousness.
If however we shut this valve, the negative energy is turned back and attacks the deeper centre of the
personality, the will. It is because of the will to live that we have a physical body. Will and understanding form
the core of being that keeps the connection between the body and the soul. When the will to live disappears,
the death of the physical body is unavoidable. For this reason, a certain love of oneself is necessary in order
to survive and forms the basis of our existence. This love of ourselves forms the cord between the body and
the soul, between Ahamkara and Atma. Ahamkara is in its pure, undistorted form, a reflection of the soul and
is at the basis of Manas (mind conditioned by the body), the vital plane and the physical plane.
There are persons that have not consciously suffered any shocks nor have inherited any congenital
diseases, but which nevertheless present characteristics of the miasms. This is attributed to the fact that the
effects of a shock need not happen at the level of conscious awareness. Reality is independent of the filter of
the senses. In this way, we unconsciously receive many vibrations and energies, positive and negative,
without being able to resist them. For example, the radiation of television sets and radio emitters is extremely
destructive, so that to a large extent it is causing trees to die. The devas of the trees sacrifice themselves,
warning us of the evil effects of such radiations, before we have to suffer their full impact. Until humanity has

recognised this, however, and changed its way of life, we can only protect ourselves with meditation,
mantras, a spirit of service, willing obedience to the divine Plan and prayer.
In homoeopathy, the development of the disease is understood as follows. First, the pathological factor (the
"poison"), creates disturbances in the lines of vital force. This is the primary action of the disease. Then, the
vital force reacts, starting a defence reaction. It wins the struggle against the pathological factor and returns
to its normal state or it is defeated. This is the reaction or secondary action. It is not appropriate, or can even
be counterproductive, to support this ability of the body to heal itself through material means. For this reason,
in homoeopathy, the material proportion of a substance is reduced and its energy is increased, through the
processes of potentialisation.
When the body is in a phase of secondary action, which is evident through the totality of the symptoms of the
action of the vital force, a characteristic pathological picture manifests. The individual may choose to use
drugs that suppress or eliminate the symptoms, but which attack and weaken healthy parts of the organism.
In addition, much vital force is spent in order to decompose and eliminate the foreign materials from the
body. The second possibility is to use the method offered by homoeopathy, healing by similars, according to
Hahnemann, whereas the first method is called healing by contraries. For example, if it is very hot outside,
40° in the shade, we feel like taking a cold shower, drinking cold beverages, staying in a fresh room with a
ventilator. In the first 10 minutes, we will really feel better, but later we feel uncomfortable, and even paralysis
may result. If we choose the homoeopathic method, we take some lukewarm beverage, we wash with warm
water. In the beginning, we will not feel as comfortable, but soon we will feel fresh and revigorated.
Homoeopathy reminds us of the principle that the same principle which makes a healthy person sick can
cure a sick person. To extract a thorn in one's foot, we may use another thorn.
Homoeopathy cannot ensure however that psora will not reappear. To avoid that, we must go a step forward
and study Ayurveda, which teaches how to prevent psora, through recognising, understanding and acting in
accordance with nature laws, in fact with divine laws. Disease cannot be prevented by drugs, only by
keeping the divine laws. In addition, ayurvedic therapies are usually extremely easy.

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INSTITUTE FOR PLANETARY SYNTHESIS

P. O. Box 128, CH-1211 Geneva 20, Switzerland

NEW ERA HEALING - AYURVEDA

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

The mental body.

Rasa, or plasma (corresponds to the Sun in the constitution);

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Three main rays 1st ray 2nd ray 3rd ray

ELEMENTS SENSES BODIES PLANES

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

The three fundamental tissues (continuation):

6. To ignore social, political, economic or religious differences.

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

1. Diseases due to external causes: injuries, burns, accidents, etc.

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Cleansing of the body

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Ornaments and jewellery

Sun Golden yellow gold, diamond

Moon White silver, pearl

Venus Blue copper, sapphire

Mars Red iron, red stones

Mercury Rainbow mercury, any stones

Jupiter Cream honey coloured stones

Saturn Deep green lead, emerald

Cleaning of feet and excretory organs

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Special note for women

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Ayurvedic classification of diseases

Diseases due to disturbances of Vaata

1. Nakhabheda (cracking of nails)

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

32. Vaksavddhersa (pressing or rubbing pain in the chest)

Diseases due to disturbance of Pitta

1. Osa (overheating of body) 4. Davattru (boiling sensation in various parts of

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Diseases due to disturbances of Kapha/Sleshma

1. Trpti (anorexia nervosa; relaxed nerves, leading to incapacity to contract muscles)

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Non-suppression of natural urges

From seminars by Dr. E. Krishnamacharya and his son, Dr. E. Anantakrishna

NEW ERA HEALING - AYURVEDA

Remedies: cheerful mood, sufficient sleep.