AyurVeda Medicine

AyurVeda Medicine

A general category referring to natural medicine practiced in India. "Ayurveda, literally, "the science of life," is the ancient Indian art and science of healing and rejuvenation through the use of natural herbs, roots and minerals."

Life, Health and Longevity Through The Science of Ayurveda: A Case Study of Cancer

Healthy thoughts create health; dark, hopeless thoughts make us lose hope and surrender to disease. Medicine and religion differ only in their field of activity; if our mind and spirit are at peace, our body will be too, but if our consciousness is filled with conflict and frustration, our physiology will descend into disease.

Ayurveda is a good way to begin the study of spirituality as physical health makes mental and spiritual health easier to attain. How healthy we can be depends upon our level of consciousness. The principal word for health in Sanskrit -- svastha -- means "established in oneself." Ayurveda, a pragmatic science, teaches us how to establish ourselves in ourselves.

Five Great Elements

The universe relies on us to preserve harmony and organization within it by maintaining harmony within ourselves. To understand the body we must first understand the Five Great Elements. All matter in the universe is made up of earth, water, fire, air and ether. Dr. Yeshe Donden, who was at one time personal physician to the Dalai Lama of Tibet, explains the functions of these elements with a vegetable analogy. Earth, he says, gives the foundation for a carrot; water is the cohesive factor that holds it together; fire enables it to ripen and mature; air makes it grow; and ether gives it the space in which to manifest and develop.

The Three Doshas

Three doshas, vata, pitta, kapha, are the active, but waste-products of the Five Great Elements that appear in living beings -- vata arising from air and ether; pitta from fire and water; and kapha from water and earth. Vata, pitta, and kapha keep the body healthy only so long as they continuously flow out of it and maintain their balance with each other. It is only when vata, pitta, and kapha go out of balance that they cause disease.

Vata is in charge of all motion in the body and mind. Vata moves the food through the digestive tract. It also supports the combustion of the food by "blowing on" various organs to induce them to secrete digestive ferments. In the brain, vata is in charge of memory, the movement of thoughts from storage into present-time consciousness and back again.
Pitta is in charge of all transformation in the organism. Digestion of food by the gut, seeing light by the eyes and processing sensory data by the brain are examples of pitta's activities.

Kapha is the stabilizing influence in the body/mind. It lubricates, maintains, and contains, and its various activities, like those of vata and pitta, are interrelated.

When the three doshas operate together harmoniously, the mind functions harmoniously; and when they are imbalanced, the mind becomes imbalanced. Disturbance of these essential forces creates emotional disturbance: aggravated vata produces fear and anxiety; vitiated pitta, anger and envy; and disturbed kapha, attachment and greed. The emotions we feel directly influence our physiology, and fluctuations in our body alter our emotions.

The Disease of Vata

"Disease of Vata" is an umbrella term that includes most of what allopathic medicine calls musculoskeletal diseases. Vata-produced symptoms are much like vata's own qualities (dry, cold, light, mobile, clear, rough and subtle). Disease of Vata is a sort of possession of the body by the demented genie of vata, producing contractures, curvatures, fractures, breaking pains, cutting pains, stiffness, lameness, paralysis, paresis, wasting, tremors, tics, convulsions, exaggerated reflexes, loss of sensation or function, loss of speech, loss of sleep, and obstructions to the channels by tumors and stones (urinary and other). Vata's abnormal functions also include impairment of strength, complexion and well-being, disturbance of the mind and senses, deformation of the fetus, production of fear, grief, depression and delirium, and obstruction of the vital functions.

When vata penetrates the tissues, it creates characteristic symptoms: vata in blood can cause ulcers, boils and the like; in flesh and fat it causes exhaustion and a feeling of having been beaten with a stick; in bone and marrow, loss of strength in the body, loss of sleep, stabbing pain, especially in the joints, and continual pain all over the body. Characteristic of all forms of Disease of Vata is their tendency to repeatedly flare up after exposure to causative factors and then slowly die down until the next occasion.

The treatment of the Disease of Vata is the treatment of vata. Because the chief characteristic of the Disease of Vata is that it surges and ebbs, a consistent regular lifestyle is the only permanent answer to vata's innate erratic quality. Pain being a prominent symptom in most forms of vata disease, the combination of aversion to pain and concern that it may return inexorably promote deep-seated fear. As with other conditions in which fear is an important factor, reassurance and confidence (in oneself or one's therapist) are essential to the healing process.

Cancer as a Disease of Vata

The hallmark of cancer is the rebellion of cells against the organism's "l"-ness (self-identity), the rebels proliferating wholly on their own-out of control due to repeated immuno-insult. All cancers involve all three doshas, but when a cancer arises out of deranged vata, and its presenting symptoms are identical with one of the forms of vata disease, it must be identified with Disease of Vata, even though all cancers are not a disease of vata.

Dr. Vasudev D. Agate is a professor of anatomy in the ayurvedic college in which I studied. His tribulations began on April 17, 1988 at about 10:15 p.m. while lying on his bed. Suddenly an intense shooting pain began in the center of the bottom of his left foot, so sharp that he first thought someone had stabbed him. No treatment could relieve his increasingly severe pain. Blood tests showed almost ten times more white blood cells than normal, of which 19 per cent were "blast" cells (immature forms). This report was confirmed by a second test. A bone-marrow biopsy was then performed. On May 2 the bone-marrow report suggested a diagnosis of an advanced stage of acute myeloblastic leukemia (AML), a disease in which, even with chemotherapy, most patients do not survive much longer than a year. Given that Dr. Agate's blast cells had increased to 67 per cent by May 3, the specialists gave him between eight days and two months to live, and said that he might depart in as little as twenty-four hours. They offered him expensive experimental treatments, but unofficially, doctor to doctor, they told him not to bother, just to go home and try to be comfortable until the end came.

With this death sentence from the experts, Dr. Agate gave in to extreme emotional upset and continuous weeping. On May 3, Vaidya B. P. Nanal, Poona's most eminent ayurvedic physician, visited Dr. Agate's home and spent four hours taking a case history. This history indicated that what seemed to be a disease of sudden onset had, in fact, provided ample indications of its intentions. Since April Dr. Agate had suffered from pains in strange locations, such as at the center of the forearm and the center of the palm. He and his wife, who is also a doctor, thought these were due to over-exertion. Ayurvedic medicine stopped the pain temporarily.

Vaidya Nanal had preserved records on Dr. Agate since 1967, showing a "very delicate" vata-pitta constitution, poor nutrition of the marrow tissue (as shown by a detached retina he had after sports, and an episode of sudden temporary blindness), poor nutrition of blood, and a pronounced habit of eating every sort of junk food.

Vaidya Nanal ignored the blood reports, the bone-marrow tests, and the allopathic diagnosis, preferring to look at the case purely with ayurvedic eyes. When vata penetrates the bone or marrow tissues, the result is intense pain in the bones and joints which flits from joint to joint and muscle to muscle, loss of strength in the muscles, loss of sleep and constant pain in the body. These symptoms and the history of poor nutrition of the tissues made the diagnosis clear: Disease of Vata, namely vata-in-bone-and-marrow, with secondary loss of ojas (a symptom of which is extreme fear). The prognosis, thought Nanal, was not good: "If he keeps to the regimen, all will go well, but this is only physical treatment; he also needs the proper mental attitude, and right now he is in a state of terror."

Vaidya Nanal has preserved twenty years of cases of cancer patients who had been completely cured of their cancers with ayurvedic treatment following chemotherapy, surgery, or radiation. Here, there was no question of allopathic therapy, so ayurveda alone would have to suffice. The main aim would be to calm vata and purify blood. Dr. Agate stopped all treatment from other doctors (except for homeopathic cell salts) and began Vaidya Nanal's treatment on May 7 at 7 a.m.
Cancer seems to develop in a particular organ because of that organ's psychological significance. While that organ is sometimes a good place to begin therapy, it is not a good place for treatment to remain, because real health involves the whole organism. Removing the malignancy from the affected body part must be coupled with making that part return to harmony with the whole organism, lest the disease recur elsewhere later. None of Vaidya Nanal's medicine was given with the intention of killing the aberrant blood cells, which, after all, were only the symptoms of the problem, the indicators that allowed us to know that the bone marrow was not healthy. Instead of trying to smash non-functional tissues, ayurveda coaxes them to begin working again by rekindling their digestive fires and nourishing them. Violence enhances cellular fear; nourishment, cellular confidence.

Dr. Agate's pain gradually disappeared within ten days of commencing treatment, and he began to be able to walk around in his room. After fifteen days, he could walk to the bathroom; after three weeks he walked on his own, without any support. After a month he was able to bathe with his own hands. The migratory pain in his joints was more persistent, but it totally disappeared within three months, as did his constant low-grade fever.

The blast cells in Dr. Agate's blood started returning to normal after about six months, but Vaidya Nanal never even bothered to look at the blood reports; they played no part in his evaluation of his patient. One day in November, during a routine visit, Vaidya Nanal's face displayed a very serious mien, and he told Dr. Agate, "You are responding well, but as long as there is fear in your mind, there will be a problem. I am working on your body only but we must remove the fear. You must now start repeating the Gayatri manna."

The Gayatri mantra is the premier Vedic mantra -- an invocation to the sun. Dr. Agate was at this time somewhat agnostic and had little faith in mantras, but he had tremendous faith in Vaidya Nanal, who had pulled him back from the very door of death, and so he began to repeat the Gayatri mantra 108 times a day, with inhalation, retention of breath and exhalation at specific syllables. It did not take long for the result to show itself: his fear disappeared, replaced by an overwhelming confidence. Now he repeats Gayatri all day long, whenever he has free time, more than 1,000 times daily.
When a mantra is repeated it creates an image, perceived or not, within the mind of its repeater. By repeating the Gayatri mantra, Dr. Agate created an image of the sun within his consciousness. The sun is a powerful, noble, health-giving, disease-destroying being, whose rays dispel fear and weakness from the heart. This image of the sun, coupled with the vibrations of the mantra, transmitted these positive qualities into Dr. Agate's often negative mind and revolutionized it. Mental imagery, especially visualization, is so powerful that seeing can truly become believing, which is why it must be used with great care. Every thought inexorably exerts its effect on the body; in imagery the end does not justify the means, the end is the means. Visualizing violence, such as attacks against cancer cells, reinforces violence. Cancer cells are, after all, the body's own, and to attack them is to attack the body. There is already too much violence in the world; we need to visualize benign, constructive presences, and with their help create benignness in our own lives.

It cannot be too strongly emphasized that the Gayatri mantra is not a cure for cancer. Cancer is an allopathic disease and vata-in-bone-and-marrow is an ayurvedic condition. Vaidya Nanal stresses that not only does he use different medicines for different people, even in the same condition, but that he would also have suggested a different manna for a different sort of patient. Therapy must be tailored to the precise needs of the individual being treated.

Dr. Agate began going again to the Ayurvedic college in July 1988, and resumed his normal schedule of lecturing in mid-August. He continued to oil and heat himself thrice daily (according to Vaidya Nanal's regimen) for about a year and a half, and then only daily because the pain had totally disappeared. Overall, by mid-1991, he had been back to near normal for almost two years.

When he did not quickly die, the cancer experts decided they must have made an error in diagnosis. But rechecking all the blood slides convinced them that the first diagnosis had been correct. Then they said, "Well, it must be in remission. Be prepared, it will return." Vaidya Nanal replied, "I never diagnosed cancer so I have no opinion on whether or not it is in remission. Our way of thinking is totally different from the allopathic approach."

Cancer might as well be called "giving up" since it is a disease in which our "I-ness" gives up its responsibilities and permits a new center of self-awareness to arise within our organism. Dr. Agate's organism "gave up" because of a combination of physical and mental factors. Sometimes extreme physical damage, as by radiation, chemicals, or chronic hepatitis B infection, is alone sufficient to induce surrender even in the most positive, well-adjusted individual by convincing the body's cells that continued life is impossible. Sometimes otherwise healthy bodies are consumed when their minds lose their reason for living. Usually, though, all three sheaths (of Food, Prana, and Mind) are attacked by causative factors when "I" decides to throw in the towel, and all three sheaths require treatment if "I" is to reclaim its birthright. Most important, however, is treatment of the mind, because cancer is an insult on the deepest level of our "our-ness," our existence as an individual, and only healing of that individuality can remove the malignancy from all our parts.
"Physical treatment for physical diseases" is an ayurvedic motto, but physical treatment alone is rarely sufficient to extirpate all traces of disease from a being because it cannot oust "volitional transgression" from the mind. Only a health improvement plan that redresses imbalances on all levels of an organism qualifies as true Ayurvedic therapy.
(*) Ayurveda, the ancient medical system of India, shows how body, mind and spirit interactions can be predicted, balanced and improved, enabling us to live gracefully and harmoniously. This article was excerpted from Ayurveda: Life, Health and Longevity (1992) with permission of Dr. Svoboda and Penguin Books.
Article copyright The International Association of Yoga Therapists.
By Robert E. Svoboda

Share this with your friends

Staying Healthy with Ayurveda: Through diet and lifestyle changes and a purification program known as panchakarma, ayurveda can enhance overall health and help prevent serious illness.

Staying Healthy with Ayurveda: Through diet and lifestyle changes and a purification program known as panchakarma, ayurveda can enhance overall health and help prevent serious illness.

In this age of health-care soul searching, few will disagree with the adage that an ounce of prevention is worth a pound of cure. The only question is, what preventive measures should we take? For all its high-tech dexterity, Western medicine knows surprisingly little about how to effectively avert the common scourges of later life -- heart disease, cancer, diabetes, arthritis, and osteoporosis. As a result, less than one third of the U.S. population reaches old age without contracting one or another of these. Because such diseases generally develop over a lifetime, they are precisely what preventive measures are intended to prevent.

But the keys to prevention continue to elude researchers. Preventive measures for cancer consist largely of early detection. In the case of coronary heart disease, studies have identified the lifestyle and dietary factors that increase the risk of heart attack, yet these factors still explain only half of all incidents. Furthermore, eliminating risk factors isn't always easy and doesn't always give the expected results. For example, only about half the predicted reduction in heart attacks results from reducing the patients' blood pressure via conventional methods.

In this environment, more and more doctors and patients are exploring traditional systems of health care and prevention. In particular, the bestselling books of Dr. Deepak Chopra have focused increasing attention in recent years on the ancient Indian science of medicine, ayurveda. Ayurveda seems to have remarkable results with many health problems Western medicine just can't touch.

As a case in point, take Lane Longfellow, a writer and lecturer based in Colorado. Longfellow had various complaints -- including heart palpitations and a cough that just wouldn't go away -- which neither a cardiologist nor a pulmonary specialist were able to diagnose or treat successfully.

"I wasn't clinically sick, but my whole system was flashing red lights," recalls Longfellow. "I was down with one cold or flu after the other, had digestive problems, and in general had no energy. I wasn't feeling good at all."
One top of it all, Longfellow saw his cholesterol level increase from 231 to 245 over a nine-month period in spite of the fact that he followed a strict, low-fat diet.

In addition to seeing his regular doctor, Longfellow tried alternative approaches ranging from homeopathy, chiropractic, and acupressure to nutritional counseling. But he didn't get any better. As a last resort, he decided to enroll in an eight-day ayurvedic health and preventive care program at the Raj, a Maharishi Ayur-Ved clinic in Fairfield, Iowa.
"The results were impressive," says Longfellow. "My cough and heart palpitations disappeared. I had a blood panel done immediately after I arrived home and found that my cholesterol level had dropped from 245 to 191. I've been in phenomenal health ever since."

What astonishes Longfellow the most is that the doctors at the Raj never focused on treating any of his symptoms. "We didn't target my high cholesterol level, we didn't set out to get rid of my cough or heart palpitations, we said nothing about my colds or low energy. But it's all gone."

"All disease has a common cause -- the accumulation of imbalances in the body," says Dr. Chris Clark, medical director at the Raj. "Instead of dealing with specific symptoms, it's far more effective to deal with the problem at its root by eliminating the imbalances. Symptoms that appear very different on the surface commonly disappear when their underlying cause is removed. The beauty of the ayurvedic approach is that it specializes in detecting and removing the potential for problems before they become structurally evident."

Ayurveda is one of the oldest systems of natural medicine in the world. Much of the ayurvedic knowledge was lost during the foreign domination of India. However, over the last decade Maharishi Mahesh Yogi -- otherwise known for bringing Transcendental Meditation (TM) to the West -- has worked closely with leading ayurvedic experts to restore and pool their combined wisdom into a comprehensive body of knowledge. The result is Maharishi Ayur-Ved, which has been introduced broadly in the U.S. by the Maharishi Ayur-Ved Association of America, an organization of doctors who integrate ayurvedic techniques into their practices. The Maharishi Ayur-Ved Association sponsors training courses for medical doctors and has clinics in most major cities in the U.S. The traditional system of ayurveda is also practiced at the Ayurvedic Institute in Albuquerque, New Mexico, founded by Dr. Vasant Lad, an Indian doctor trained in ayurveda and author of one of the first books on ayurveda to be publis hed for the U.S.

The concept of body types, or rather mind-body types, is one of the pillars of ayurveda. Each of us is born with a specific mind-body type that profoundly influences all aspects of our being, from the structure of our physiology to our tastes, preferred activities, and mental and emotional makeup. Any preventive or treatment measure must take this psychophysiological makeup into account to truly eliminate the accumulation of imbalances.
"If you don't know your constitution, you won't know how to eat, what lifestyle to follow, or how to deal with emotional factors in daily relationships," says Dr. Vasant Lad. "The body is constantly acting and reacting to seasonal, dietary, lifestyle, emotional, and mental patterns. Unless you know how to work with your specific body type, imbalances will inevitably arise."

According to ayurveda, a person's body type is determined by the relative presence of three bodily humors, or doshas, known as vata, pitta, and kapha. Each dosha regulates many functions in the mind-body system, but these functions can be summarized in three basic principles. Vata represents the element of air; it controls any form of movement in the body, including blood circulation, the passage of food through the digestive tract, breathing, the movement of nerve impulses, and so on. Pitta represents the element of fire; it governs metabolism and biochemical processes and is responsible for the transformation of food, air, and water into the building blocks of the physiology. Kapha represents the elements of earth and water and governs the formation and structure of tissues, muscles, bones, sinews, and so forth.
Disease results when the balance of one or more dosha is disturbed. The dominant dosha in one's body type will tend to be the one that becomes unbalanced. A range of behavioral, dietary, mental, emotional, and environmental factors can cause this to happen.

Each of the doshas has various subdoshas, and it is on the level of the subdoshas that imbalances are first detected. Knowledge of the doshas and subdoshas enables the doctor to help the patient pinpoint and eliminate imbalances before they give rise to symptoms. This makes it possible to structure a specific prevention program in which all aspects of a client's daily life -- including diet, exercise, daily and seasonal routines -- help recreate or maintain balance in the body.

Although a number of good "do-it-yourself" books on ayurveda are available, many people prefer to have a consultation with a doctor trained in ayurvedic diagnosis and treatment before they undertake an ayurvedic prevention regimen. The doctor can assess their body type and use pulse diagnosis to ascertain which doshas and subdoshas may be out of balance.

If any preclinical imbalances are present (as they are in most people), the physician can give practical advice on how to balance the aggravated doshas, including recommendations about which diet, lifestyle, and seasonal routines are best suited to one's body type and the prescription of herbal remedies to balance specific subdoshas. In addition to these conventional ayurvedic approaches, Maharishi Ayur-Ved incorporates a number of other techniques to "chisel away" imbalances from various angles. These include aroma and sound therapy; yoga asanas and pranayama exercises that balance specific doshas and subdoshas; vedic astrology, called jyotish, to assess constitutional weaknesses; and yagyas, which are procedures that aim to alleviate such weaknesses by reconstructing the individual's future health pattern at the junction point where energy transforms into matter. Emphasis is placed on using mental techniques, especially TM, to help reduce stress and increase bodily awareness s o that individuals can detect the negative effects of bad habits and spontaneously correct them.

Another of ayurveda's comprehensive bids to eliminate disease at its root is known as panchakarma. According to ayurveda, the aggravation of the doshas is only the first stage in the development of disease. When a dosha gets imbalanced, it impedes the digestive process, reducing the effectiveness of digestion, absorption, and assimilation. The result is the creation of toxins in the form of ama, a sticky, noxious residue that gradually clogs up the cells. Ama is identical to the cellular debris that has been observed by Western medicine to build up in every cell of the body over time. This waste material impairs cellular functions and accelerates aging; it could even be a factor in causing DNA to make mistakes, an etiological component in most cancers.

Accumulated ama, or toxins, creates the imbalances in the body that eventually result in disease. Whereas simple attentiveness to living in accord with one's body type will help prevent the accumulation of ama, the techniques of panchakarma flush out the ama that has already been lodged in the system.

The purifying and eliminating actions of panchakarma first dislodge the toxins from the cells and then flush them out through the organs of elimination -- the sweat glands, intestines, and urinary tract. The actual structure of the panchakarma treatment varies from client to client, but in general, a person starts out with oleation therapy, or snehana -- intake of large quantities of ghee, or clarified butter, over several days to loosen impurities at the cellular level. This is followed by a purgative to flush out the toxins.

Oleation therapy is a preparatory treatment. The actual panchakarma begins with an abhyanga, an oil massage, during which the client is rubbed with sesame oil from head to toe. The mechanical pressure of the massage increases circulation and helps move excess doshas toward the central area of the body, from which they can be eliminated through the intestinal tract. Because of its soothing, calming influence, abhyanga also helps balance vata dosha.
After the abhyanga, the patient undergoes one or more of the following treatments, depending upon constitution and specific imbalances. Swedana, an herbal steam bath, further increases circulation through the periphery of the body and helps loosen more impurities. In the shirodhara, warm sesame oil is poured in a slow stream onto the forehead, a simple procedure that is surprisingly relaxing and especially beneficial for people with aggravated vata. Nasya is a special treatment for everything above the collarbone; it consists of an oil massage of head, neck, and shoulders, combined with steam inhalation and herbal oil drops that are dripped into the nostrils. Nasya is helpful in removing excess kapha and is said to nourish the senses, brain, and eyes.

Finally, most treatment routines are capped with a basti, or medicated enema, which eliminates the impurities that have been disposed to the intestinal tract as a result of the other treatments. Bastis also help balance vata dosha, whose seat is primarily in the intestinal tract, and are considered one of the most important components of the panchakarma treatment.

"There are basically two themes in panchakarma," says Dr. Chris Clark of the Raj. "One is pacification, helping the person settle down and getting the doshas loosened; the other is the actual elimination of the excess doshas."
A typical panchakarma program involves about two hours of treatment per day for a period of from three to 14 days, depending on the individual's constitution and financial means. For maximum effect, a person should undergo panchakarma several times a year, preferably at the change of seasons. However, many people find that even three days once a year make a difference.

Actor Steve Collins went through panchakarma when his wife gave him a one-week treatment as a surprise birthday gift. "It was a wonderful experience," says Collins. "The treatment is so unique that it is difficult to describe the tranquillity and peaceful quality of it. The ancient principles of ayurveda are so common-sensical, and they combine to make the whole experience delightful and restful."

Jody Bargerstock, a real estate agent in Washington, D.C., has been going through panchakarma several times a year since 1984. "The first two weeks of panchakarma completely changed my life," says Jody. "I got all this creativity and energy; everything I did was blissful. I've been regular with it ever since and find that I manage to stay in excellent health. People can't believe I turned 50 in June -- I have more energy than I ever had, and my body seems more resilient."
Even people with chronic diseases have found that following ayurvedic prescriptions in general and panchakarma in particular helps them slow the progression of their disease. Dr. Lisa Paine, who is the director of the Nurse Midwifery Education program at Boston University and now in her late 30s, has had preliminary symptoms of multiple sclerosis (MS) off and on since the age of 21. In 1989, however, when she came down with optic neuritis, she faced the very real possibility that her symptoms could develop into full-fledged MS. She decided to give ayurveda a try and went through a panchakarma treatment at the Maharishi Ayur-Ved Clinic in Washington, D.C. By doing panchakarma regularly and following various ayurvedic prescriptions, she has managed to stay well enough to continue with her often extremely demanding job.

Says Dr. Paine: "Of course, MS is a disease where you don't ever look for a medical cure. However, I feel that the ayurvedic treatment modalities I've undertaken have allowed me to be extremely healthy within the limitations posed by a disease that leaves most people incapable of working within a fairly short time. I haven't had to be hospitalized or, as is most often the case, to take steroids to avert some of the more severe complications of MS. I feel that I've experienced a definite decrease in the morbidity of the disease."

Dr. Jay Glaser explains that panchakarma can be helpful in cases of MS because the disease results from the aggravation of the vata dosha, which panchakarma is especially effective at pacifying. In addition, the deposition of plaques in the body that causes the symptoms of MS can be considered an expression of ama, or metabolic residue, which gets removed during the panchakarma treatment.

The panchakarma treatment is labor intensive and requires a high staff-to-client ratio, in some places -- for example, the Raj in Fairfield, Iowa -- as high as two to one. Needless to say, such a high level of care doesn't come cheap -- at the Maharishi Ayur-Ved clinics and at Dr. Lad's Ayurvedic Institute in New Mexico, fees are in the lower range of what one would pay at a good spa. To people who go through panchakarma regularly, however, the treatment seems well worth the cost.

"I look at it as an investment," says Jody Bargerstock. "If I invest in myself, my mental outlook, and my ability to approach everything in a positive way, I'm able to be much more creative and think of better solutions in my work. I'm more successful that way, so the treatment ends up paying for itself."

"Panchakarma has traditionally been costly because of the labor and precious materials involved," says Dr. Chris Clark of the Raj. "But to most people it's a matter of priority. Once they've experienced the value of the treatment, most find that they naturally reprioritize their expenses so they can afford at least some panchakarma every year."
As valuable as the panchakarma treatment may be, however, ayurvedic doctors emphasize that a person only derives full benefits from it by using it in conjunction with other ayurvedic measures. Says Dr. Vasant Lad, "Panchakarma helps only when there is a proper lifestyle and diet according to the individual's constitution. These are supporting factors in the healing process. Diet and lifestyle are not a quick fix, but their regulation brings discipline; it creates a foundation for perfect health."

A study by Dr. David Orme-Johnson and Robert E. Herron at Maharishi International University (MIU) in Fairfield, Iowa, illustrates just how effective a comprehensive ayurvedic prevention program can be. Since 1985 the university administration has encouraged faculty and staff to take part in a Maharishi Ayur-Ved prevention program. Using the data from MIU's health-insurance carrier, Blue Cross/Blue Shield, Orme-Johnson and Herron compared the 1985-1991 healthcare utilization of the MIU group with that of a group of faculty and staff of other small, private colleges in Iowa, matched for age, education, and profession. The MIU group's health-care utilization was considerably lower on all indicators. Compared to the control group, they had 76 percent fewer inpatient days. Compared to the norm of the 600,000 individuals insured by the same carrier, the total medical expenditures of the MIU group were 68 percent less.
"It's time that more attention be given to the tremendous potential in ayurvedic preventive methods," says Dr. Clark. "We live in a country with one of the highest per capita health expenditures in the world, yet more than 50 percent of our health-care expenditures are made in the last three months of a person's life. Our priorities are extremely out of balance. We should be using our resources for prevention and for maximizing the potential for perfect health that resides in every man, woman, and child in the country."


American Ayurvedic Institute and the Vedic Science Institute, P.O. Box 1204, Cobb, CA 95426; (800) 765-0396. Training and clinic.

Auromere Ayurvedic Imports, 1291 Weber St., Pomona, CA 91768; (909) 629-0108. Body care products.
Ayurveda Holistic Center, 82-A Bayville Ave., Bayville, NY 11709; (516) 628-8200. Certified practitioner referrals and training.

Ayurvedic Institute, 11311 Menaul NE, Albuquerque, NM 87112; (505) 291-9698. Ayurvedic school of Dr. Vasant Lad.
Ayurvedic and Naturopathic Medical Center, 10025 NE 4th St., Bellevue, WA 98004; (206) 453-8022. Medical clinic.
Essential Products, 200 Frankfort St., Versailles, KY 40383; (606) 873-2077. Ayurvedic products, including "Breathe Easy Nasal Pot."

Lotus Brands, P.O. Box 325, Twin Lakes, WI 53181; (414) 889-8561. "Herbal-Vedic" formulas.
Lotus Holistic Health Institute, 4145 Clares St., Capitola, CA 95010; (408) 479-1667 or (800) 81-LOTUS. Clinic and herbal products.
Maharishi Ayur-Ved Products Int'l, Inc., P.O. Box 541, Lancaster, MA 01523-0541; (800) 255-8332 ext. 157. Herbal food supplements.

Pacific Oasis for Perfect Health, Inc., 6137 Tisdall St., Ste. 7, Vancouver, BC V5Z 3M9, Canada; (604) 266-1162. Health center.

Perfect Health Development, Inc., P.O. Box 2222, Fairfield, IA 52556; (800) 417-6789. Panchakarma equipment.
Quantum Publications, P.O. Box 598, So. Lancaster, MA 01561;, (508) 368-1810. Dr. Deepak Chopra events.
The Raj, 24th St. NW, Fairfield, IA 52556; (515) 472-9580. Health center.
Veda Publishing, P.O. Box 6600, Huntsville, Ont. POA 1K0, Canada; (705) 635-2205. Maharishi Ayur-Ved publications.
Article copyright Yoga Journal L.L.C.
By Eva Herriott