Every  species  is  a  form  of  remembering. The  moun- 
tain goat  has  the  memory  of  eons  stamped  in  the 
structure  of  its  feet,  a  structure  that  defies  gravity. This  creature  was  understood  by  the  sages  to  be  the 
living  symbol  of  freedom — freedom  from  the  cycle  of 
rebirths. Aja,  the  Sanskrit  term  for  goat,  means  "the 
one  that  has  transcended  birth." The  original  human 
tribes  knew  the  memory  of  the  universe  because  they 
observed  the  wild  animals  with  whom  they  shared  the earth. The  early  humans  knew  their  own  nature  and 
sought  to  discover  their  cognitive  memory  by  con- 
quering wild  animals. When  they  did  so,  they  inher- 
ited that  animal's  power  and  what  it  symbolized. Es- 
sentially they  sought  to  remember  that  which  was 
forgotten  in  the  brilliant  flash  of  birth. We  are  given 
infinite  clues  and  symbols  in  this  universe  to  stir  cog- 
nitive memory. The  animals  and  plants  are  powerful 
guides,  but  every  grain  of  sand  can  remove  the  fog 
surrounding  remembrance  when  we  learn  to  observe. Sadhanas  awaken  the  deeply  embedded  healing 
codes  that  are  part  of  the  emergent  cognition  of  a 
timeless  universe. There  are  many  sadhanas  that,  when 
practiced  with  consistency,  yield  great  inner  fortitude 
and  stir  cognitive  remembering. A  simple  walk 
through  the  forest,  sitting  in  the  river  or  ocean,  riding 
a  horse,  walking  barefoot  on  the  early  morning  grass, 
digging  into  the  soil,  sowing  seeds  in  a  garden,  sitting 
in  the  self,  observing  silence,  prayer,  chanting,  prac- 
ticing yoga  asanas,  dancing,  doing  t'ai  chi,  hiking  in 
the  mountains,  swimming  in  a  stream,  smelling 
unplucked  fruits  in  an  orchard — these  are  just  a  few 
of  the  endless  sadhanas  that  erase  the  invalid  and  give 
life  to  the  primal,  cognitive  self. Be  praised,  my  Lord, 
For  all  your  creatures, 
And  first  for  brother  sun, 
Who  makes  the  day  bright  and  luminous. And  he  is  beautiful  and  radiant 
With  great  splendor, 
He  is  the  image  of  you,  Most  High. Be  praised,  my  Lord, 
For  sister  moon  and  the  stars, 
In  the  sky  you  have  made  them  brilliant 
And  precious  and  beautiful. Be  praised,  my  Lord,  for  brother  wind 
And  for  the  air  both  cloudy  and  serene 
And  every  kind  of  weather, 
Through  which  you  give  nourishment 
To  your  creatures. Be  praised,  my  Lord,  for  sister  water, 
who  is  very  useful  and  humble 
And  precious  and  chaste. 14 
JffiZ, 
COSMIC    ROOTS 
Be  praised,  my  Lord,  for  brother  fire, 
through  whom  you  illuminate  the  night. And  he  is  beautiful  and  joyous 
And  robust  and  strong. Be  praised,  my  Lord, 
For  our  sister,  mother  earth, 
Who  nourishes  us  and  watches  over  us 
And  brings  forth  various  fruits 
With  colored  flowers  and  herbs. St.  Francis  of  Assisi 
FOOD   IS  MEMORY 
The  Earth  has  been  continuously  refining  herself  from 
the  beginning  of  time. Every  species  she  contains 
contributes  to  the  evolution  of  the  universe. Each  tree 
and  mountain,  cloud,  and  stream  reflects  the  light  of 
the  universe. Cosmic  memory  is  held  and  refined  by 
the  genetic  code,  the  DNA,  of  all  life-forms. For  this 
reason,  cosmic  communion  prevails  among  each  of 
the  Earth's  inhabitants. When  we  walk,  run,  or  climb, 
each  cell  recalls  its  cognition  from  the  beginning  of 
life. The  land  itself  holds  the  cumulative  cognizance 
of  all  ten  million  species. Our  motions,  our  actions, 
set  the  stage  for  remembering. When  we  behold  the 
beauty  of  a  stream  glittering  in  sunlight,  or  taste  the 
nectar  of  a  freshly  ripened  peach — even  in  passive 
moments,  when  our  skin  is  brushed  by  the  wind  or 
our  nostrils  flooded  by  the  fragrance  of  a  flower,  we 
are  experiencing  the  elements — we  are  stirring  cogni- 
tive memory. Every  food,  every  motion,  every  dream  is  memory 
of  past  and  future. All  vital  memory  is  congealed 
within  these  three  aspects  of  the  whole. To  realize  that 
we  are  the  inherent  knowers  of  the  elements  is  to 
remember  from  the  beginning  to  the  present. When 
we  observe  ourselves  within  the  primacy  of  nature, 
we  begin  to  thaw  the  frozen  cognition  of  our  being. The  five  elements  continuously  transmute  into  each 
other  to  create  atoms,  molecules,  minerals,  foods,  and 
life-forms. Food  is  the  keeper  of  all  five  elements;  in 
its  transformation  the  body  of  life  is  formed. Our 
cognitive  relationship  to  food  can  unravel  the  vast 
mystery  of  being  in  time  and  space. Food  takes  us through  the  complete  cycle  of  being,  from  the  origi- 
nal cosmic  seed  to  the  fragile  sprout,  to  the  flourish- 
ing plant  and  its  fruits — our  sustenance. Our  need  for 
food  makes  us  dig  into  the  land,  feast  on  her  bounty, 
and  expel  our  bodily  wastes  back  into  her,  so  this 
Earth  may  continue  to  enrich  herself. The  food  cycle 
is  our  complete  memory. It  is  the  constant  remem- 
bering of  our  body. Food  is  memory. Memory  is  be- 
ing. Eating  is  remembering. In  our  present  spell  of 
forgetfulness,  we  need  "observing  motion,"  conscious action,  to  warm  the  frozen  cells  of  life. We  need  to  perceive  this  Earth  as  a  referent  of  our 
being. We  are  all  formed  from  the  same  ingredients  as 
the  tree  and  animal. The  Earth  is  our  physical  body 
and  Water  is  its  fluid;  Fire  is  the  acids  and  enzymes  of 
the  body;  Air  is  the  prana  and  breath,  and  Space  is  the 
vibration  of  all  vital  systems  together. The  wholesome 
smell  of  Earth  stirs  fresh  memory. Water  allows  us  to 
taste  and  discern  life. Fire  enables  us  to  digest  the 
universe  and  transmute  its  cosmic  intelligence;  it  gives 
us  vision  and  sight. As  well,  Fire  gives  us  the  power  to 
continually  renew  our  observation — each  moment 
contains  a  powerful  potential  for  transformation. Air 
allows  us  to  feel,  to  touch,  to  know. It  is  the  gauge 
with  which  we  measure  our  progress. The  joy  we  feel 
pushes  us  forward  into  our  cosmic  nature;  the  pain 
we  feel  pushes  us  forward  as  well. Both  happiness  and 
sorrow  allow  us  to  review  our  growth. Space  gives  us 
the  power  to  resonate  within  our  observation  and 
cognition. (We  are  ultimately  taught  the  cosmic  truth 
by  sound  and  harmonic  resonance.) The  pull  of  Space 
is  ever  so  subtle,  the  power  ever  so  strong. The  primal 
sound  of  being  exists  in  this  pull. Food,  motion,  and 
dream  are  all  held  within  the  stillness  of  Spate. Oui 
infinite  nature  as  humans  is  born  from  the  Water  ol 
life  and  resolved  in  the  Space  of  Clod. We  hold  the  memory  of  the  five  elements  in  our 
physical  body. The  memory  of  Faith  is  kept  in  the 
heart;  the  memory  of  Water  is  stored  in  the  kidneys; 
the  memory  of  Fire  is  kept  in  the  intestines;  the 
memory  of  Air  is  held  by  the  lungs;  the  memory  ol 
Space  is  Stored  in  the  brain. Each  oi  us  contains  a  unique  configuration  ol 
Farth,  Water,  Fire,  Air,  and  Space  within  OUI  selves. In  the  human  constitution,  the  live  elements  ol  11.1 
15 
jmt. THE    PRINCIPLES    OF    AYURVEDA 
ture  are  transmuted  into  the  three  doshas:  Vata,  Pitta, 
and  Kapha. Known  respectively  as  the  Air,  Fire,  and 
Water  principles,  Vata  has  Space  and  Air  as  its  domi- 
nant elements,  Pitta  has  Fire  as  its  dominant  ele- 
ment, and  the  dominant  elements  of  Kapha  are  Water 
and  Earth. In  the  section  that  follows  we  will  examine  how 
these  five  elements  form  the  five  bodies,  the 
panchakosha,  of  the  universe  and  of  man. This  doc- 
trine of  the  five  bodies,  or  sheaths,  was  first  described 
in  the  Taittiriya  Upanishad. THE   FIVE   BODIES 
The  Food  Body: 
Earth  and  Water  (Kapha) 
I  am  food. I  am  the  consumer  of  food. I  eat  the  consumer  of  foods,  I  consume  the  whole  universe. Taittiriya  Upanishad  (11.96) Panchakosha: 
The  Five  Sheaths  Veiling  the  Absolute  Nature  of  Man 
Annamaya,  the  first  layer  of  the  material  self,  is  sus- 
tained by  food. The  earth  and  water  of  the  universe 
are  the  counterparts,  on  a  massive  scale,  of  the  earth 
and  water  elements  in  our  own  bodies. They  make  up 
the  food  body  of  humans  and  other  life-forms. The  essential  elements  of  life  feed  both  our  inner 
and  outer  nature. Essentially  we  are  formed  from  soil, 
air,  rain,  and  light  that  nourish  the  food  we  eat  from 
the  plant  kingdom. It  takes  food  for  us  to  be  sustained 
and  grow;  it  then  returns  to  feed  the  earth  and  springs 
up  again  in  a  new  life. In  the  light  of  consciousness, 
this  cycle  continues  until  all  obstacles  to  penetrating 
our  true  nature  are  resolved. In  perceiving  the  exter- 
nal foods  of  earth  as  distant  from  our  food  body,  we 
have  embarked  on  a  rapid  cycle  of  self-demise. As  a 
result  of  four  hundred  years  of  technological  think- 
ing, we  have  become  densely  self-absorbed. We  are 
savagely  raping  the  planet  for  food  without  recogniz- 
ing that  in  fact  we  are  violating  ourselves. From  the  more  than  ten  million  species  that  re- 
main on  the  planet,  we  are  losing  one  million  every 
thirty  years. Unless  our  earth  can  miraculously  re- 
plenish herself,  we  will  be  extinct  in  three  hundred years,  the  fastest  extinction  rate  of  any  species. The 
Earth  is  losing  her  powers  of  continuance  due  to  the 
ravages  of  technology,  and  to  our  removal  from  cog- 
nitive memory. The  food  body  of  the  universe  and  her  species  has 
been  on  a  sharp  decline  for  the  past  five  hundred 
years. In  its  wake,  the  industrial  and  technological 
revolution  has  left  us  with  a  hoard  of  new  and  fatal 
diseases. The  diseased  planetary  food  body  is  also  the 
diseased  human  food  body — the  planet  and  her  life- 
forms  suffer  analogous  afflictions  at  the  same  rate  of 
deterioration. The  idea  of  an  inside-outside  division 
is  a  myth. Similarly,  if  the  patience  and  endurance  of 
all  life-forms  were  measured  and  added  together,  they 
would  correspond  directly  to  the  endurance  and  pa- 
tience of  this  amazing  planet. Perhaps  the  species  that 
has  contributed  least  to  the  vast  evolutionary  score  is 
the  human. Without  a  healthy  food  body,  we  cannot  remem- 
ber. Without  a  healthy  food  body,  the  planet  too  shall 
forget. Acorns  will  embed  themselves  in  the  soil  and 
begin  to  sprout  tomatoes,  and  we  humans  will  prob- 
ably applaud  this  abhorrent  distortion. Cognitive 
16 
Jffi!, 
COSMIC    ROOTS 
memory  is  carried  in  the  impulse  and  throb  of  ev- 
erything that  has  existed  through  the  passage  of  bil- 
lions of  years,  from  the  beginning  of  time  and  space. Food  is  the  most  vital  link  to  our  entire  history  of 
cognition. The  food  body  is  the  most  tangible  form 
connecting  us  to  universal  consciousness. Ironically, 
it  is  this  very  density  of  form  that  prevents  easy 
access  to  the  subtle  and  pervasive  forces  of  aware- 
ness. Unless  we  are  able  to  use  our  holy  vision  and 
see  the  matter-body  as  densely  packed  energy,  we 
will  not  be  able  to  shed  our  delusion  of  body/ 
consciousness  alienation. We  have  turned  upon  ourselves. Through  time, 
our  cultural  heritage  and  family  traditions  have  dis- 
sipated and  the  values  intrinsic  to  them  have  col- 
lapsed. We  have  gradually  moved  away  from  the  core 
of  intelligence  and  are  held  in  the  myopia  of  cosmic 
amnesia. The  cords  of  balance  have  become  invisible. Human  food  is  defined  in  the  Vedas  as  that  which  is 
rooted  in  the  earth. Yet  animals  are  being  savagely 
and  indiscriminately  killed  as  fodder  for  humans. We 
are  losing  the  vision  of  the  ancient  shamans  and 
seers. They  remembered  the  self-supporting  prin- 
ciple of  life. They  knew  the  tree,  water,  sky,  air,  soil, 
light,  animal,  and  human  to  bear  the  same  imma- 
nence as  the  universe. As  humans  we  have  the  power 
of  self-reflection. This  unique  quality  is  felt  through 
instinctual  resonance  by  the  whole  cosmos  except  by 
the  very  species  that  possesses  it. We  incur  the  forces 
of  separation  and  isolation  through  our  vain  egoity 
and  false  primacy  over  nature. Food  is  our  most  vital  link  to  cognitive  remem- 
berance. When  the  harvest  is  planted,  reaped,  and 
used  in  a  salubrious  way,  the  valid  memory  of  all 
time  will  come  to  our  aid. Unless  we  can  remember, 
we  cannot  even  begin  to  reflect  on,  much  less  con- 
tribute to,  the  continuance  of  a  healthy  planet. The 
old  pine  that  stood  before  me  for  centuries  remem- 
bers when  to  drop  her  cones  and  her  needles. The 
oak  knows  when  to  let  go  of  her  leaves  and  when  to 
bud  again. Each  tree  knows  its  development  to  be 
gradual  and  gentle. It  is  in  no  hurry  to  leap  into  the 
sky. It  has  no  separate  awareness  from  the  earth  in 
which  it  is  rooted. Every  microorganism  knows  in 
stinctively  how  to  protect,  flourish,  or  recede  to  bal- ance the  dignity  of  the  earth. This  instinctual  know- 
ing is  the  retention  of  memory  deeply  transmuted 
within  the  DNA  of  all  life-forms. Because  of  the  com- 
plexities of  the  human  form,  equipped  as  it  is  with 
will,  choice,  and  self-reflection,  we  have  greater  bur- 
dens to  master. As  a  highly  developed  species  in  the 
evolutionary  prime  of  its  extinction  cycle,  we  are 
pressed  to  consider  our  excesses  and  lack  of  observa- 
tion. As  our  powers  of  observation  and  inquiry  re- 
place our  self-absorption  we  can  hope  to  vibrate  with 
more  maturity. An  impaired  food  body  indicates  that  the  earth 
and  water  elements  are  dysfunctional. These  elements 
make  up  the  Kapha  principle,  the  main  structural 
support  of  creation. This  Kapha  principle,  which  is 
also  in  all  living  entities,  lubricates  the  universe  and 
holds  her  together. Diseases  associated  with  the  vitia- 
tion of  Kapha  proliferate  at  the  present  time. The 
sticky  glutinous  stuff  that  gels  our  cells  together  and 
glues  us  to  the  universe  is  beginning  to  erode. The 
earth  is  losing  her  magnetism  and  her  ability  to  ab- 
sorb. All  degenerative  diseases  occur  as  a  result  of 
deterioration  of  this  stuff  that  seals  us  together. The  spell  that  once  compelled  humans  to  observe 
nature  is  broken. The  spell,  which  beckoned  us  to 
bask  in  the  glow  of  the  moon  to  transform  and  cool 
our  energies,  or  to  restore  our  solar  body  through  the 
rays  of  the  sun,  is  now  an  inertia  into  which  we  sink 
deeper  with  each  day. The  replenishing  walk  through 
the  woods  and  the  swim  in  the  open  stream  or  river 
are  quickly  becoming  faint  specks  of  yesteryear. Earth 
As  we  continue  to  damage  our  external  food  body, 
our  earth,  we  witness  an  enormous  in(  rease  in  Kapha 
disorders. Life-forms  arc  becoming   more  liquid, 
denser,  heavier,  colder,  cloying,  and  cloudy. This  is 
reflected   in  lung  congestion  and   its  relative,  grief, 
Tonsillitis  and  sinusitis,  and  then  CO]  responding  tins 
nation  and  inertia,  are  on  the  increase. Extreme  con 
ditions,  such  as  obesity,  anorexia,  ami  bulimia,  pie 
dominate  as  never  before,  with  their  matching  emo 
tions  ol  attachment  and  greed. The  stickiness  of  the   universe   helps   heal   oui 
wounds. It  fills  the  open  spaces  oi  earth  with  abun 
17 
^mtr 
THE    PRINCIPLES    OF    AYURVEDA 
dant  foliage,  flowers,  fruits,  and  herbs. It  supports 
memory  retention. Kapha  directs  moisture  and  im- 
munity to  the  nucleus  of  the  universe,  to  buffer  the 
natural  forces  of  entropy  that  accompany  her  long 
existence. Kapha  alone  lubricates  the  circulatory  and 
nervous  systems  of  Earth  and  her  life-forms,  and  so 
helps  maintain  a  constant  immunity. When  we  inflict  damage  to  the  food  body,  we  are 
breaking  down  a  system  that  has  been  stoic  and  al- 
most impenetrable. We  are  undermining  Kapha's  dig- 
nity. As  Earth's  magnetism  loosens  and  her  electrical 
impulses  weaken,  we  drift  farther  away  from  the  core 
of  remembering. Kapha's  patience  is  extensive  and 
her  forgiving  expansive;  she  is  the  Mother  Nature 
whom  we  applaud. She  is  the  maternal  protector  and 
spirit  of  the  universe. If  we  observe  her  even  now,  in 
the  dismal  hours,  she  will  respond  with  vital  reso- 
nance. For  it  is  her  nature  that  is  deeply  embedded  in 
our  Kapha  nature. Water 
The  waters  of  the  earth  are  the  primal  birthing  ele- 
ment of  all  life. All  elements  are  fathered  by  space  and 
resolve  into  water. The  greatest  factor  in  memory  is 
taste,  and  only  the  water  element  of  Kapha  can  pro- 
vide us  with  this  faculty. Plants,  and  thus  all  food  for 
humans,  are  totally  dependent  on  water. The  conch 
shell  bears  the  memory  of  billions  of  years  of  ocean 
life,  and  through  its  form  and  sound  we  experience 
the  primal  circadian  rhythm  of  timeless  existence. The  conch  has  kept  its  spatial  memory  intact  because 
the  sea  has  sheltered  it. The  cosmic  sea  and  river 
shelter  all  life. They  swallow  the  negative  energies  of 
the  living  and  cleanse  us. The  Ganges  has  remained  a 
holy  and  healing  source  of  water  despite  the  human 
waste,  decay,  and  debris  she  has  carried  for  hundreds 
of  years. The  Hudson  River  and  the  rocks  of  New  York 
City  also  imbibe  the  pain  of  the  human  spirit  and  yet 
miraculously  manage  to  hold  all  together. The  Water  element  is  sweet  and  cool. She  anoints 
and  lubricates  the  smooth  functioning  of  the  body. She  contains  the  cosmic  memory  of  all  taste. When 
we  taste  wholesome  foods,  we  remember  all  time. Smell  is  created  by  the  Earth. When  we  smell  the 
Earth's  natural  fragrance,  we  remember  all  time. The Earth  element  is  the  magnetic  energy  that  is  perceived 
in  the  form  of  molecular  configurations  by  the  nose. Because  Water  and  Earth,  the  electrical  and  magnetic 
forces  of  the  universe,  are  inseparable,  they  are  sym- 
bolized by  the  twin  deities  Ap  and  Prithivi  in  the 
Hindu  scriptures. The  Prana  Body: 
Air  and  Space  (Vata) 
Pranamaya,  the  second  layer  of  material  self,  is  sus- 
tained by  the  breath. Wind  and  air  are  to  the  universe 
what  the  prana  body  is  to  humans,  and  all  life-forms. The  prana  body  is  more  subtle  than  the  food  body. This  vital  air  is  responsible  for  all  bodily  functions 
and  urges. The  ahamkara,  which  stores  memory,  is 
fed  by  prana. All  remembrances  expressed  in  human 
urges  are  activated  by  breath. All  of  our  past  and  future  is  held  in  the  space  of 
ahamkara. Our  urges,  such  as  the  urge  to  write,  paint, 
create  music,  sing,  dance,  use  computers,  procreate, 
have  a  relationship,  love,  hate,  eat,  or  evacuate  are 
rooted  in  the  ahamkara. Through  it,  we  are  uncon- 
sciously predisposed  to  certain  likes  and  dislikes,  im- 
ages of  ourselves,  quirks,  compensatory  behaviors, 
resistances,  insecurities,  emotional  soft  spots,  and 
physiological  and  psychological  tendencies  of  all  kinds. When  we  are  able  to  properly  access  the  memory  files 
through  specific  sadhanas,  we  no  longer  need  to  be 
victim  to  these  tendencies;  we  are  guided  from  mo- 
ment to  moment  in  our  action  and  service  to  the 
cognitive  self. The  universe  gave  us  sadhanas  as  a 
natural  means  of  remembering. Hypnosis,  regression 
therapy,  and  other  similar  forced  techniques  are  un- 
natural ways  of  remembering  cognitive  details,  the 
effects  of  which  may  be  more  harmful  than  helpful  to 
our  vital  harmonic  system. Each  layer  of  consciousness  is  interlaced  with  other 
layers. The  prana  dosha  of  the  planet  is  the  Vata  dosha 
in  the  human. When  the  food  body  of  the  planet  and 
its  inhabitants  is  violated  and  plundered,  the  whole 
balance  of  prana  is  disrupted,  both  internally  and 
externally. Outside,  the  inevitable  harsh  storms  and 
killing  winds  begin,  bringing  with  them  the  swift 
karmas  of  Vata  diseases  within  our  bodies. The  natu- 
18 
jqx. COSMIC    ROOTS 
ral  shifting  and  decline  of  an  aging  planet  does  not 
fully  account  for  the  distortion  of  our  seasons  or  other 
unnatural  occurrences  and  diseases. These  are  pro- 
pelled by  humankind  tampering  with  its  own  nature. Once  the  food  body  is  diseased,  the  prana  body  suf- 
fers. * Memory  function  is  the  first  to  be  vitiated. Forgetfulness,  which  is  rampant  in  our  world,  is  the 
direct  symptom  of  prank  impairment. As  a  result,  the 
cognitive  self  becomes  less  accessible. Prana  is  the 
breath  of  the  universe. When  the  life  force  is  im- 
pinged, hunger,  thirst,  and  deprivation  caused  by  in- 
dulgence prevail. Evidence  of  this  abounds: 
Today  a  greater  percentage  of  the  human  race 
is  overweight  than  [at]  any  other  time  in  his- 
tory. Meanwhile,  a  greater  percentage  of  the 
human  race  suffers  from  malnutrition  than 
[at]  any  other  time  in  recorded  history. John  Robbins,  May  All  Be  Fed 
Prana  is  the  kinetic  force  of  the  universe. It  causes 
the  earth's  movement  around  the  sun. This  heap  of 
dirt  called  earth  becomes  a  mobile  dynamic  entity, 
vibrating  with  complex  life,  because  of  prana. She  is 
made  alive,  and  in  turn  generates  life  for  every  organ- 
ism that  dwells  on  her,  whether  human  or  one-celled. Prana  moves  the  air,  water,  nerves,  and  memory  cells, 
and  controls  expansion  and  contraction  of  the  earth's 
surface. The  ebb  and  flow  of  the  oceans  and  the  moon's 
orbit  around  the  earth  are  propelled  by  prana. Air  is  the  kinetic  energy  perceived  by  the  skin;  the 
sense  of  touch  is  born  of  prana. Space  is  registered  by 
the  saccule  of  the  ear;  our  spatial  orientation  within 
our  gravitational  field  and  sound  is  produced  by  space. Prana  alone  controls  the  breath  of  the  planetary 
heart. The  sharp  rise  of  heart-related  diseases  is  due 
wholly  to  the  dysfunction  of  bodily  prana,  or  the  Vata 
*  Although  vitiation  of  the  prana  body  is  primarily  caused  by 
degeneration  of  the  food  body,  occasionally  disease  can  originate 
in  the  subtle  body. This  occurs  when,  at  the  time  of  death,  the 
unresolved  pain  of  the  mind  body  is  transported  into  the  subtle 
body. Then  at  the  time  of  rebirth,  the  impaired  subtle  body 
reawakens  to  its  ambiance  of  pain,  which  in  due  course  pel  incites 
the  physical  being. dosha. When  breath  suffers,  sadness  prevails. This 
eternal  breath  moves  the  entire  universe. Imagine  the 
earth  spinning  in  her  galactic  dance  with  other  plan- 
ets in  the  cosmos. What  a  gorgeous  feat  it  is. The 
breath  of  the  planet  is  the  source  of  vitalization  and 
renewal. When  this  layer  of  energy  is  sickened,  the 
earth  exudes  fear,  pain,  tremors,  and  spasms. These 
are  indications  that  her  stalwart  food  layer  has  been 
pierced. Planetary  deterioration  is  more  readily  vis- 
ible in  this  dosha  because  prana  is  affected  more  eas- 
ily than  the  food  body,  owing  to  its  subtler  nature. Likewise,  the  system  of  vibrations  is  the  first  to  dete- 
riorate within  the  prana  body  because  of  disharmoni- 
ous noises  and  impulses. The  vitiation  of  universal 
prana  is  directly  responsible  for  the  enormous  in- 
crease of  planetary  insecurities. Prana  is  directly  descended  from  cosmic  space. This  is  why  we  are  able  to  dream  and  to  reflect  on  her 
timeless  and  spatially  limitless  aspects. When  prana 
resonates  in  nervousness,  the  very  spirit  of  our  being 
is  pierced  and  pain  permeates  like  endless  rain. We 
are  presently  enduring  this  grief. During  this  time,  we 
need  to  become  vigilant  and  cherish  our  individual 
differences,  while  also  knowing  our  true  nature  to  be 
the  One  consciousness. The  Mind  Body:  Fire  (Pitta) 
Manomaya,  the  third  layer  of  the  material  self,  is  sup 
ported  by  the  mind  and  its  mental  functions. Fire  is 
to  the  universe  what  the  mind  is  to  humans. The 
mind  is  highly  evolved  and  controls  a  variety  oi  emo 
tions. It  is  the  basis  of  the  will  and  the  architect  oi 
desires. Manomaya,  the  transforming  expression  ol 
consciousness,  is  the  propitious  power  oi  universal 
transmutation  and  the  fire  force  oi  all  life  forms. The  Earth  has  a  mind  of  her  own  and  her  sell  con 
structing  principle  is  fire. Fire  makes  the  entire  universe 
visible. That  which  we  perceive  in  terms  ol  ideas,  \  ision, 
and  imagination  is  but  a  speck  oi  the  mind's  dynamism 
within  the  earth. Our  ability  to  project  the  names  and 
forms  oi  creation,  nama  rupa,  only  hints  at  the  earth's 
supremely  intelligent  principle. Our  potential  lot  ordered  intelligence  is  manifested 
m  out  galaxies  and  planets. As  the  earth  metabolizes 
ll> >m 
THE    PRINCIPLES    OF    AYURVEDA 
oxygen  and  fuel  into  fire,  so  the  Pitta  function  in  the 
body  metabolizes  acids  and  enzymes  to  digest  foods 
and  thoughts. Her  ability  to  balance  and  maintain  the 
precise  temperature  within  the  immanent  force  of 
the  cosmos  is  our  ability  to  maintain  bodily  tempera- 
ture. Her  mind  and  intelligence  are  our  emotions  and 
thoughts. The  transmuting  fire  of  the  universe  is  the  fire,  or 
agni,  of  all  living  forms. As  well  as  providing  heat  for 
proper  digestion,  it  is  kin  to  the  waters  of  taste  and 
appetite. Fire  is  perceived  by  sight,  and  is  the  power 
of  all  existing  forms. The  eye  and  the  sense  of  sight 
are  created  by  the  element  of  fire. The  simple  art  of 
cooking  with  fire  transmutes  food  to  make  it  suitable 
for  the  human  system. Every  life-form  transmutes 
food  in  its  own  way. In  most  life-forms  the  power  of 
transmutation  resides  entirely  within  the  digestive 
system. Humans  are  the  only  species  known  to  trans- 
mute foods  with  both  external  and  internal  fire. This  creation  will  never  be  defined  or  captured  by 
words. Our  capacity  as  humans  to  transcend  thoughts 
and  dwell  in  the  oneness  of  the  universal  presence  is 
due  to  the  self-constructing  prowess  of  earth's  fire. When  the  intelligence  embodied  and  living  in  us 
loses  its  connection  to  the  core  of  the  earth's  magne- 
tism and  dynamism,  the  thought  process  becomes 
distorted  and  the  emotions  random. Once  the  food 
and  prana  bodies  are  impaired,  the  more  subtle  body 
of  the  mind  is  dramatically  altered. From  this  omi- 
nous transformation  all  destructive  actions  take  birth. The  abhorrent  acts  of  fanaticism  are  the  result  of  a 
distorted  mind  body. The  savage  turning  of  one  hu- 
man against  another  signifies  the  intense  impairment 
of  the  mental  fire. The  epidemic  of  self-obsession  and  self-absorp- 
tion is  an  early  symptom  of  a  mind  whose  fire  has 
leapt  its  bounds. Our  innate  ability  to  reflect,  to 
choose,  to  construct  so  we  may  celebrate  the  dream  is 
being  consumed  in  the  conflagration. Self-reflection 
is  the  most  valuable  asset  granted  to  the  human  spe- 
cies. The  power  to  transform  and  refine  the  blaze  into 
cool  flames,  tejas,  is  our  divination. The  power  of  the 
mind  has  been  greatly  misunderstood. It  was  never 
meant  to  make  us  exclusive,  superior  beings. We  have 
simply  evolved  by  our  own  karmic  actions. We  are  all One  consciousness. But  unless  we  can  remember,  the 
cognitive  self  will  not  prevail. Every  human  search  for 
discovery  of  self  is  a  good  thing. But  the  process  has 
to  become  clear  and  simple. Implementing  a  health- 
ful lifestyle  will  not  in  itself  be  fruitful,  as  long  as  we 
continue  to  block  memory. The  guidance  of  our  mind  is  of  more  impor- 
tance than  its  progress. Joubert,  Pensees 
The  mind  is  our  faculty  for  receiving. When  the 
mind-body  is  impinged,  we  weaken  knowledge  with 
forgetfulness. We  forget  the  art  of  graciousness,  of 
being  a  guest  in  each  others'  presence. We  rush  to 
embroil  ourselves  in  maya,  as  if  believing  that  self- 
inquiry  will  seep  through,  by  osmosis,  into  the  blan- 
ket of  fog  and  disregard. Drink  from  the  well  with 
grace. Maintain  a  distance,  and  inquiry  will  be  ful- 
filled. When  the  universal  fire  is  reflected  as  the  cool 
flame  of  the  mind,  humankind  is  at  its  best. The 
virtues,  or  dharmas,  of  sharing,  embracing,  giving, 
and  participating  are  all  the  brilliance,  the  tejas,  re- 
flecting from  a  happy  planet. The  Earth  is  awaiting 
our  conscious  evolution. She  has  endured  epidemic 
proportions  of  our  anger,  jealousy,  and  hatred. The 
time  has  come  to  sustain  our  goodness  and  know  that 
our  minds  are  of  one  mind. This  we  know. All  things  are  connected 
Like  the  blood  that  unites  us. We  do  not  weave  the  webs  of  life. We  are  merely  a  strand  in  it. Whatever  we  do  to  the  web,  we  do  to  ourselves. We  love  this  earth  as  a  newborn  loves  its  mother's 
heartbeat. Hold  in  your  mind  the  memory  of  the  land 
As  it  is  when  you  receive  it. Receive  the  land  and  the  air  and  the  rivers 
For  your  children's  children  and  love  it  as  we  have loved  it. Chief  Seattle  (1790-1866) 
The  Intelligence  Body 
Even  knowledge  is  the  intellect's  reflection  of  consciousness. Taittiriya  Upanishad  (11.12) 
20 
jmt, 
COSMIC    ROOTS 
Vijnanamaya,  the  fourth  layer  of  the  manifest  self,  is 
sustained  by  universal  intelligence. The  intrinsic 
knowledge  of  every  life-form  refines  itself  as  the  planet 
sheds  and  produces  because  of  the  self-constructing 
intelligence  of  the  universe. The  palm  tree  does  not 
need  to  perform  any  action  to  remember  that  it  pro- 
duces palms,  nor  does  the  horse  doubt  its  young  will 
be  in  its  image  instead  of  that  of  a  geranium. Milk 
inside  the  mother  is  produced  for  feeding  at  the  pre- 
cise moment  that  the  baby  needs  to  be  fed. Intelligence  is  the  natural  order  of  all  life. Genuine 
human  response  is  a  resonance  of  intelligence. When 
cognitive  memory  is  functioning,  thoughts  are  re- 
solved in  inquiry  and  observation. Human  activities  are  mostly  based  on  self-absorp- 
tion. We  look  at  ideas  and  vision  as  issuing  singularly 
from  individuals. We  believe  that  there  is  an  indepen- 
dent "I"  who  does  the  thinking. We  assume,  because 
of  our  ignorance  of  our  elemental  nature,  that  the 
universe  takes  its  cues  from  us. The  concept  of  the  "I" 
is  generated  by  humankind  out  of  great  ignorance. And  when  ignorance  is  reinforced  we  become  densely 
arrogant. To  impugn  nature,  believing  it  to  be  a  re- 
flection of  the  elite  human,  is  the  most  hopeless  ac- 
tion our  species  can  perform. Selfish  action  has  no 
link  to  cognitive  memory;  it  is  an  extension  of  a  mental 
faculty  that  has  forgotten  its  nature. Vijnanamaya  is  the  all-knowing  presence  of  the 
human  entity. The  human  is  the  only  known  species 
able  to  resolve  thoughts  within  intelligence. But  to 
reaccess  this  natural  process  of  being,  we  need  to 
remain  alert  to  the  harmony  of  all  our  bodies. The 
food  body  depends  on  the  prana  body,  which  in  turn 
lives  on  the  mind  body. The  mind  body  rests  in  its 
turn  on  the  intelligence  body. These  four  bodies  re- 
solve only  in  the  consciousness  body. The  Consciousness  Body 
The  one  who  sees  me  in  all  beings,  and  all  beings  in  me. Lord  Krishna,  Bhagavad  Gita  (Ch. 6) 
Anandamaya  is  the  complete  fullness  of  being. It  is 
the  harmonic  fullness  of  all  living  things  within  the 
universe. It  is  the  sheath  covering  our  boundless,  in- finite nature  consciousness,  since  we  are  not  aware  of 
real  nature. Pure  consciousness  has  no  attributes,  no 
modification,  and  no  differentiation. It  is  beyond  the 
grasp  even  of  intelligence. Because  it  is  spatially  lim- 
itless, all  is  dissolved  into  it,  the  source  of  all  sources. The  consciousness  body  is  beyond  the  elements. This 
non-state  is  often  referred  to  as  "the  abiding  happi- 
ness and  complete  fullness." When  the  four  bodies  are 
in  excellent  health,  they  dissolve  within  this  conscious- 
ness. Stillness,  like  a  mountain  standing  in  a  cloudless 
blue  sky,  is  the  natural  state  of  the  conscious  entity. Purity  and  happiness  exist  at  all  times. We  are  too 
busy  fluctuating  between  our  joys  and  regrets  to  cel- 
ebrate this  truth,  to  celebrate  nature. Living  within 
our  nature  resolves  all  the  obstacles. In  time,  when 
full  cognition  is  gained,  all  the  bodies  dissolve  within 
consciousness. The  five  bodies  we  have  just  examined  are  the  prin- 
ciple reflections  of  the  universal  structure. They  are 
our  cosmic  anatomy. When  we  look  at  the  creation, 
we  see  ourselves. Unfortunately  since  what  we  see  is  a 
mirror  image,  our  foremost  perception  is  of  the  dens- 
est body. Close  your  eyes  and  all  your  senses  of  per 
ception. See  the  body  without  a  mirror. See  conscious 
ness  to  be  the  primal  source. See  intelligence  taking 
birth  from  consciousness,  as  the  outermost  layer. Next 
see  the  mind,  and  then  prana,  and  finally,  the  food 
body. This  is  the  natural  order. To  know  this  is  to 
remember  all  time. THE   POWER   OF 
TRANSMUTATION 
The  intelligence  of  the  universe  is  based  oil  billions  oi 
years  of  memory  and  absorption. While  each  element 
has  its  own  pure  nature,  it  cannot  assume  form  with 
out  also  being  absorbed  in  each  Other  element. Each 
gross  element,  mdhabhuta,  is  a  synthesis  oi  all  othei  s. 
This  bonding  of  the  elements  is  what  makes  the  uni 
verse  visible. Pol  example,  grOSS  fire,  from  which  the 
material  universe  emerges,  has  the  charactei  ol  heat 
and  form,  as  well  as  the  sound  oi  space,  the  smell  o! earth,  the  feel  ol  air,  and  the  taste  oi  water. Each 
21 
m 
THE    PRINCIPLES    OF    AYURVEDA 
element  stores  the  eternal  memory — our  link  with 
the  universe  and  the  secret  food  of  every  human  source 
of  wellness. The  physical  body  is  formed  by  the  transmutation 
of  the  five  gross  elements  into  doshas. Human  intel- 
ligence, a  power  transmuted  from  the  subtle  elements, 
exists  within  the  receptacle  of  mind. Ideas  and  visions 
are  discerned  from  the  glorious  abundance  of  infor- 
mation and  energy  fluctuating  in  the  memory  bank 
of  the  universe,  ripened  by  billions  of  years  of  radi- 
ance and  absorption. These  are  all  transformed  within 
awareness. The  infinitesimal  magnitude  of  change 
evolves  endlessly  as  we  exchange  our  atoms  and  mol- 
ecules with  all  the  elements  around  us. While  we  bask 
in  the  sun,  that  solar  energy  becomes  part  of  our 
being;  when  we  walk  through  a  forest,  the  trees  and 
moisture  and  the  god-filled  black  earth  become  part 
of  our  energy  field. Our  field  of  energy  and  that  of  the 
forest  and  the  sun  are  identical. Through  the  physiological  blueprint  of  human- 
kind, Ayurveda  studies  the  macrocosm. It  is  simpler, 
in  this  way,  to  study  what  is  immediately  accessible 
first,  and  then  intelligently  observe  other  forms  of  life 
and  the  planet  itself. The  study  of  Ayurvedic  physiog- 
nomy is  not  meant  to  further  our  self-obsession. Rather  it  is  meant  to  reveal  the  trees  and  soil,  rivers 
and  light,  galaxies  and  stars — the  awesome  playing 
field  of  creation  through  which  we  recognize  our 
human  potential. By  reverence  and  observation,  we 
can  learn  how  to  be  human. The  Vedas  create  a  cosmic  map,  which  clearly  de- 
lineates a  network  linking  this  planet  and  the  whole 
universe. The  doshas  of  Vata,  Pitta,  and  Kapha  in 
every  life-form  are  the  same  energies  of  mobility,  trans- 
mutation, and  absorption  as  those  in  the  universe. The  seven  body  constituents,  or  dhatus,  correspond 
in  humans  and  other  life-forms  to  such  planetary 
constituents  as  oceans,  land  masses,  skeletal  deposits, 
and  liquid  fire. The  main  channels  of  the  human 
body  have  their  counterparts  in  the  tracks  and  rivers, 
ducts  and  connective  networks  of  the  universe. Like the  wastes  of  the  body,  or  malas,  the  earth  generates 
her  own  natural  waste  without  the  unnatural  break- 
downs and  pollutants  resulting  from  human  actions. Transmutation  occurs  with  varying  degrees  of  in- 
tensity throughout  the  earth,  and  within  each  life- 
form. From  the  earth's  internal  heat  come  the  blood- 
red  lakes  of  Africa,  the  hot  springs  under  the  glaciers 
of  Iceland,  the  rock-melting  infernos  of  the  Andes. Transformation  occurs  on  a  colossal  scale. On  our 
planet,  one  land  mass  became  six  separate  continents; 
one  vast  body  of  water  became  the  seven  seas. The 
continent  of  India  moved  northward  over  two  hun- 
dred million  years  at  the  speed  of  fifteen  feet  every 
century  until  it  collided  with  Asia,  sending  the  land 
and  sea  sky-high  to  create  the  tallest  mountain  range 
on  earth. Some  six  thousand  feet  above  the  sea,  the 
fossilized  limestone  of  prehistoric  sea  ammonites  are 
embedded  in  the  Himalayan  peaks. The  power  of 
change  occurs  from  the  grand  to  the  infinitesimal. All 
the  while  the  coolness  of  the  oxygenated  atmosphere 
is  maintained  so  that  we  may  flourish  as  a  life-form. The  intelligence  of  the  universe  is  based  on  roughly 
120  billion  years  of  intrinsic  memory. This  knowl- 
edge enables  her  to  make  very  precise  adjustments. Through  our  powers  of  observation  and  proper  prac- 
tice, we  can  access  this  same  knowledge  for  our  infi- 
nite transformation  and  refinement. Both  the  creative  and  destructive  forces  depend 
upon  transmutation  for  their  respective  prowess. The 
emergence  process  can  be  harmonious  to  the  living 
and  in  keeping  with  the  earth's  cognitive  memory,  or it  can  be  an  abhorrent  manifestation  born  from  the 
action  of  human  amnesiacs. One  fulfills  the  destiny  of 
a  healthy  universe  and  the  other  destroys  its  intrinsic harmony. The  entire  intelligence  of  the  cosmos  functions 
through  the  same  doshas  and  dhatus  as  those  of  the 
human  body. When  we  identify  the  blueprint  of  per- 
sonal functioning  and  learn  how  to  access,  guide,  and 
encourage  our  real  nature,  we  will  begin  to  serve  our 
specific  destiny  with  true  humanity  and  happiness. 22 
>9m5r 
CHAPTER      2 
AYURVEDIC    ANATOMY 
THE   PHYSICAL   BODY  AND    PRAKRITI 
he  ancient  science  of  Ayurveda  provides  guidelines  to  help  us  identify  our  constitutional  nature, 
enabling  us  to  choose  and  live  wisely  on  the  earth. From  the  three  doshas — Vata,  Pitta,  and 
Kapha — the  seven  body  types  are  formed. Our  body  type,  which  is  determined  at  birth  by  genetic  and 
karmic  memory,  is  our  constitutional  nature,  or  our  prakriti. Once  birth  has  made  its  elemental 
imprint,  we  cannot  alter  it  to  suit  our  needs. While  we  may  be  influenced  positively  or  negatively  by 
our  culture,  society,  and  environment,  our  basic  nature  at  birth  is  established  from  the  interlacing  of 
the  five  cosmic  elements. Being  at  the  very  core  of  our  numinous  nature,  Vata,  Pitta,  and  Kapha  are 
essentially  the  motion,  dream,  and  food  of  being. Patterned  within  the  physical  body,  the  doshas  are 
the  organizing  forces  that  maintain  health  and  eliminate  bodily  waste. The  Doshas 
Vata,  Pitta,  and  Kapha  arc  referred  to  as  the  dhatus  of  the  body  when  they  are  in  a  balanced  state 
The  doshas  are  basically  waste  products,  and  are  thus  considered  supporters  oi  the  organism  01 
dhatus,  while  performing  their  functions  as  they  move  out  of  the  body. The  mu<  us. whi<  h  is  a  fol  m 
of  Kapha,  protects  the  sensitive  tissues,  but  it  must  be  expelled  regularly  from  the  body  by  expe< 
toration  or  defecation. If  it  accumulates,  it  will  cause  disease. I  ikewise  with  the  bile,  a  fol  m  ol  Pitta 
which  works  properly  only  when  it  is  excreted  into  the  gut  and  expelled  in  the  feces,  and  the  Vata 
[air]  which  is  released  from  the  body  as  u  causes  other  wastes  to  be  released. The  three  doshas  are 
forces,  not  physical  manifestations,  hut  when  they  accumulate,  they  cause-  the  congregation  ol 
2  3 
>m 
THE    PRINCIPLES    OF   AYURVEDA 
physical  substances  which  they  arc  associated 
with,  and  this  leads  to  disequilibrium  and 
disease. Dr.  Robert  E.  Svoboda,  Lecture 
Boulder,  1993 
Ayurvedic  anatomy  is  based  on  the  doshas  (bodily 
humors),  the  dhatus*  (bodily  tissues),  and  malas 
(bodily  wastes). Formed  from  the  elements,  the  doshas 
Vata,  Pitta,  and  Kapha  are  referred  to  respectively  as 
the  air,  fire,  and  water  principles. Each  dosha  has  a 
dominant  element,  which  is  contained  within  a  sec- 
ondary element. Vata's  main  element  is  air,  and  its 
container  is  space — as  air  is  contained  within  the 
spaces  and  channels  of  the  body. Pitta's  main  element 
is  fire,  and  it  is  contained  within  the  protective  waters 
of  the  body  Kapha's  main  element  is  water,  and  it  is 
contained  by  the  mass  bodily  structure,  or  earth. Each 
dosha  is  generally  defined  by  its  main  element. Vata,  the  most  dominant  of  the  doshas,  governs  all 
movement  of  the  body,  the  nervous  system,  and  the 
life  force. Pitta  governs  the  enzymatic  and  hormonal 
activities  of  the  body,  and  is  responsible  for  digestion, 
pigmentation,  body  temperature,  hunger,  thirst,  and 
sight. Pitta  balances  the  kinetic  energy  of  Vata  and  the 
potential  energy  of  Kapha. Kapha  governs  the  struc- 
ture and  stability  of  the  body. It  lubricates  the  joints, 
provides  moisture  to  the  skin,  heals  wounds,  and  regu- 
lates Vata  and  Pitta. In  the  cosmos,  earth  is  the  collec- 
tive force  of  stability;  water  is  the  force  of  cohesion 
and  absorption,  fire  is  the  force  of  transmutation  and 
dynamism,  air  is  the  quality  of  exhilaration  and  mo- 
bility, and  space  is  the  field  where  all  activities 
happen  in  dynamic  containment. Vata,  Pitta,  and  Kapha  pervade  the  entire  body,  but 
their  primary  domains,  or  centers  of  operation,  are  in 
the  lower,  middle,  and  upper  body  respectively. Kapha 
rules  the  upper  body — the  head,  neck,  thorax,  chest, 
upper  portion  of  the  stomach,  fat  tissues,  and  all 
joints. Pitta  dominates  the  chest,  umbilical  area,  stom- 
ach, small  intestines,  sweat  and  lymph  glands,  blood, 
*  The  term  dlmtu  is  used  to  define  both  the  balanced  state  of  the 
doshas  (as  in  the  preceding  quote)  and  the  seven  bodily  tissues. In 
this  book  the  term  refers  to  the  bodily  tissues. eyes,  and  skin. Vata  rules  the  lower  body — pelvic  re- 
gion, colon,  bladder,  urinary  tract,  thighs,  legs,  bones, 
ears,  and  nervous  system. In  Ayurveda,  the  individual  dosha  is  the  funda- 
mental consideration  for  diagnosis. Although  there 
are  numerous  causes  of  disease,  such  as  hereditary, 
congenital,  external,  and  providential  factors,  the  ag- 
gravation of  the  doshas  exists  either  as  the  result  of  or 
the  cause  of  ill  health. The  Five  Airs  of  Vata 
Each  dosha  manifests  in  five  forms  or  divisions. Through  these  vehicles  of  systematic  outreach,  the 
doshas  influence  the  entire  bodily  system. The  five 
divisions  of  Vata,  referred  to  as  the  five  airs,  are  prana, 
udana,  samana,  apana,  and  vyana. Prana,  which  is  the 
life  breath  and  the  first  air,  is  situated  in  the  heart, 
brain,  face,  and  chest. Prana's  action  is  to  give  life 
power  to  the  body. It  maintains  inhalation  and  exha- 
lation, and  the  swallowing  of  food. It  sustains  the 
heart,  arteries,  veins,  and  the  nervous  system,  and 
controls  the  mind,  senses,  and  intellect. Prana  is  the 
cosmic  breath  infused  in  the  living  universe  by  the 
creator. Psychologically,  it  inspires  wisdom  and  knowl- 
edge of  the  inseparable  nature  of  body,  mind,  and 
spirit. The  second  air,  called  udana,  is  situated  in  the 
throat. Prana  and  udana  are  somewhat  analogous  to 
the  sympathetic  and  the  parasympathetic  nervous 
systems. Udana  is  the  time  clock  that  ticks  life  away  with 
every  breath. Each  person  has  a  certain  number  of 
breaths  inherent  in  life,  and  when  the  final  breath  is 
used,  the  body  dies. Udana  flows  upward  from  the 
umbilicus  through  the  lungs  into  the  throat  and  to 
the  nose. It  gives  vocal  power,  preserves  the  body's 
natural  forces,  and  strengthens  the  mind,  intellect, 
and  memory. Loss  of  memory  and  impaired  speech 
are  caused  by  the  vitiation  of  the  udana. Psychologi- 
cally, udana  is  the  recorder  of  our  cognitive  memo- 
ries. It  inspires  us  to  remember  our  journeys  through- 
out time. The  third  air,  known  as  samana,  flows 
through  the  entire  intestinal  tract. This  air  fans  the 
fires  of  digestion  and  aids  assimilation  and  transport 
of  nutrients  to  the  various  tissue  elements. It  further 
assists  in  the  discharge  of  food  waste  to  the  colon. 24 
jmtr 
AYURVEDIC    ANATOMY 
Psychologically,  samana — as  the  central  air  of  Vata — 
fosters  both  mental  and  spiritual  assimilation. When 
samana  air  is  in  balance,  it  inspires  clarity,  alertness, 
and  spiritual  equilibrium.The  fourth  air,  called  apana, 
is  situated  in  the  colon  and  in  the  organs  of  the  pelvic 
region. Its  action  is  to  expel  feces,  urine,  semen,  and 
menstrual  waste. Its  downward  pressure  helps  main- 
tain the  equilibrium  of  the  fetus  suspended  in  fluid 
and  helps  in  its  eventual  birth. Apana,  the  most  domi- 
nant of  the  five  airs,  is  the  primary  location  of  Vata  in 
the  body. Psychologically,  apana  renews  our  sense  of 
freedom  and  lightness. The  circulatory  flow  of  vyana,  the  fifth  air,  is  dif- 
fused throughout  the  body. Vyana's  site  is  the  heart. It 
functions  with  the  circulatory  channels,  such  as  blood 
vessels,  and  transports  nutritive  juices  and  blood 
throughout  the  body. It  is  the  carrier  of  sweat  from 
the  glands  to  the  skin  and  it  controls  such  movements 
as  blinking  and  yawning. Vyana  resonates  psychologi- 
cally as  the  accommodating,  allowing,  and  compas- 
sionate nature  of  a  person. Vata  is  the  main  bodily  principle:  Sixty  percent  of 
diseases  are  caused  by  Vata  derangement. Disturbances 
in  the  bladder,  colon,  anus,  testicles,  and  heart  and 
any  impairments  related  to  the  five  divisions  are  con- 
sidered to  be  Vata  disorders. Other  common  Vata 
symptoms  are  pain,  stiffness,  paralysis,  hypertension, 
hoarseness,  and  defective  assimilation,  as  well  as  cer- 
tain malfunctions  of  the  eyes,  ears,  nose,  throat,  and 
the  airs  of  respiration. The  Five  Fires  of  Pitta 
The  five  fires,  or  agnis,  of  Pitta  are  pachaka,  ranjaka, 
sadhaka,  alochaka,  and  bhrajaka. The  first  fire  of 
pachaka,  which  is  in  the  stomach,  duodenum,  and 
small  intestine,  has  a  digestive  and  dissolvent  action. After  digestion,  pachaka  separates  the  nutritive  ele- 
ments of  food  and  discards  the  waste. It  also  supports 
the  remaining  agnis. Its  psychological  function  is  to 
fan  the  fires  of  proper  mental  assimilation  and  main- 
tain a  discriminating  mind. The  site  of  the  second 
fire,  ranjaka,  is  the  liver,  spleen,  and  stomach. Ranjaka, 
which  is  carmine  red,  controls  blood  formation. Its 
proper  functioning  relates  to  calmness  and  the  gen 
eral  well-being  of  the  body. The  third  fire,  sadhaka,  is located  in  the  heart. It  governs  memory  retention  and 
the  wellness  of  all  mental  functions. Psychologically, 
sadhaka  assuages  the  mind  and  fosters  humility. It  is 
the  central  and  most  subtle  of  the  five  fires. The  fourth 
fire,  alochaka,  resides  in  the  pupil  of  the  eyes. Ani- 
mating the  sense  of  sight,  alochaka's  fire  inspires  in- 
tuition, creative  vision,  clarity,  alertness,  and  accom- 
modation of  others. The  fifth  fire,  known  as  bhrajaka, 
exists  in  the  skin. It  governs  the  color  and  glow  of  the 
skin,  and  absorbs  moisture  and  substances  applied  to 
the  skin. Psychologically,  the  fire  of  bhrajaka  sancti- 
fies external  beauty  and  cleanliness. Thirty  percent  of  diseases  are  caused  by  Pitta 
drangement. Disorders  of  the  stomach  and  small  in- 
testines, fevers,  indigestion,  jaundice,  pharyngitis,  vi- 
tiation of  sight,  skin  ailments,  psychic  disorders,  and 
all  vitiation  related  to  the  five  divisions  are  consid- 
ered to  be  impairments  of  Pitta. The  Five  Waters  of  Kapha 
The  five  waters  of  Kapha  are  referred  to  as  kledaka, 
avalambaka,  bodhaka,  tarpaka,  and  sleshaka. The  first 
water,  kledaka,  originates  in  the  stomach. It  is  the 
moist,  foamy  liquid  that  aids  digestion. Kledaka  nour- 
ishes the  remaining  four  waters,  coalesces  the  think- 
ing faculties,  inspires  fluid  interaction  with  the  world, 
and  pours  gentility  into  human  nature. The  currents 
of  the  second  water,  avalambaka,  flow  in  the  heart, 
providing  it  with  lubricating  plasma  and  thus  insulat 
ing  it  from  heat. It  makes  the  limbs  limber. Avalambaka 
resonates  psychologically  as  the  protective,  embrac 
ing,  and  maternal  nature  of  a  person. The  third  water, 
bodhaka,  strings  together  the  five  waters  of  the  bod) 
river. It  wets  the  tongue  and  gives  perception  oi  taste. It  channels  the  sensory  perception  that  beckons  the 
convivial  juices  before  eating. Psychologically,  bodhaka 
guards  the  impulse  of  quantitative  intake  to  body, 
mind,  and  senses. The  fourth  water,  tarpaka,  flows  in 
the  head  and  calms  the  sense  organs. It  washes  tin- 
senses  of  discretion  and  vitalizes  the  gates  oi  memoi  v. 
Proper  functioning  Oi  tarpaka  ensures  deal  memoi  \ 
and  vital  fulfillment  of  the  senses. The  fifth  water, 
sleshaka,  causes  the  joints  to  operate  smoothly. By 
lubricating  and  solidifying  them  with   its  linCtUOUS 
protective  gel,  it  gives  cohesion  to  body  movements 
25 
^ 
THE    PRINCIPLES    OF    AYURVEDA 
and  fluidity  to  both  mind  and  body. The  Kapha  principle  generally  has  the  least  mal- 
functions. Disorders  such  as  impairment  of  taste  and 
digestion,  obesity,  anorexia,  bulimia,  inertia,  loss  of 
memory,  excess  phlegm,  water  retention  in  joints, 
and  certain  respiratory  conditions  are  considered 
Kapha  disorders. The  Seven  Dhatus 
In  the  Taittiriya  Upanishad,  the  physical  body  is  re- 
ferred to  as  the  food  body,  and  food  is  referred  to  as 
medicine. The  quality  and  quantity  of  our  foods  di- 
rectly relate  to  the  health  of  our  bodily  systems  and 
thus  our  psychic  mechanism. In  Ayurveda,  the  physi- 
ological and  psychological  functions  of  the  body  are 
interwoven. Ayurveda  proposes  that  matter  does  not 
exist  without  energy,  and  that  matter  essentially  is 
energy. The  dhatus  are  the  basic  bodily  tissue  elements. Like  the  doshas,  they  too  are  formed  from  the  five 
elements  of  space,  air,  fire,  water,  and  earth. With  the 
help  of  the  digestive  fire,  the  dhatus  form  the  protec- 
tive biological  system  of  the  body. They  nourish,  de- 
velop, and  protect  the  body's  immune  mechanism. If 
one  dhatu  is  defective,  it  affects  each  successive  dhatu 
thus  triggering  a  chain  reaction  of  impairment 
throughout  the  entire  system  of  dhatus. A  dhatu  enters 
the  internal  body  structure  in  a  concentric  fashion. The  quality  and  energy  of  the  foods  that  enter  the 
body  strongly  affect  the  quality  of  the  life-supporting 
nutrient  plasma,  or  chyle. After  the  foods  are  digested, 
nourishment  of  the  dhatus  begins  with  the  plasma 
dhatu,  or  rasa. Each  dhatu  is  fed  by  the  previous 
dhatu  from  the  grossest,  which  is  the  chyle  or  nutri- 
ent plasma,  to  the  most  subtle,  which  is  the  sperm 
and  ovum  elements  of  the  male  and  female. The  main  element  of  the  plasma  dhatu  is  water. After  this  first  dhatu  is  fed,  nutrients  are  refined  and 
transported  to  the  blood  dhatu,  called  rakta. The 
dominant  element  of  the  blood  constituent  is  fire. After  the  hemoglobin  of  the  blood  is  fed,  the  nutri- 
ents are  further  refined  and  proceed  to  the  muscle 
tissue  of  the  body,  known  as  mamsa. The  dominant 
element  of  this  dhatu  is  earth. Once  the  bodily  mass is  nourished,  a  further  refinement  of  the  nutrients 
occurs  and  the  dhatu  of  the  fat  tissue,  or  meda,  is  fed. The  main  elements  of  this  dhatu  are  water  and  earth. Next  in  order  of  nourishment  is  the  bone  and  carti- 
lage dhatu,  known  as  asthi,  which  is  pervaded  by  the 
elements  of  air  and  space. The  continuously  refined 
nutrients  are  then  transported  to  the  red  and  white 
bone  marrow,  called  majja. The  main  element  of  bone 
marrow  is  fire. Finally,  the  refined  essential  nutrient, 
which  remains  after  all  the  dhatus  have  been  fed, 
replenishes  the  ovum  and  sperm  dhatus  of  the  female 
and  male,  or  artava  and  shukra. The  quality  and  vital- 
ity of  this  subtle  essence  of  nutrients  directly  depend 
on  the  quality  and  quantity  of  the  foods  ingested  and 
their  accompanying  sadhanas. Artava/shukra,  the  final  dhatu,  is  the  one  that  gives 
life  and  joy. This  is  the  finest  of  the  dhatus,  and  its 
dominant  element  is  the  subtle  atom  of  water. Artava/ 
shukra  is  also  referred  to  as  the  "refined  water,"  that 
which  remains  after  all  the  bodily  processes  have  been 
completed. The  condition  of  this  dhatu  directly  af- 
fects the  health  of  the  ovum  and  sperm,  which  are  the 
raw  materials  for  procreation. If  the  artava/shukra 
dhatu  is  polluted,  this  will  impact  on  the  very  life 
formed  from  the  union  of  that  sperm  and  ovum. The  Three  Malas 
Malas  are  the  waste  products  of  the  body. They  are 
also  called  kittas,  which  is  the  Sanskrit  term  for  "that 
which  must  go  away." The  three  principal  malas  are 
urine,  feces,  and  sweat. These  waste  products,  like  the 
doshas  and  dhatus,  are  also  composed  of  the  five 
elements. The  secondary  malas  include  the  fatty  ex- 
cretions of  the  intestines,  earwax,  hair  (body,  head, 
and  beard),  nails,  tears,  and  menstrual  discharge. Feces, 
the  primary  waste  of  the  body,  is  the  refuse  of  foods 
and  substances  excreted  from  the  tissue  cells  that  is 
meant  to  go  back  to  the  Earth  and  aid  in  her  fertility. Two  daily  eliminations  are  vital  to  good  health. Urine 
is  the  water  waste  of  the  body. Passing  water  five  times 
daily  is  necessary  for  maintaining  good  health. Ample 
intake  of  pure  water  is  vital  to  replenish  the  body 
fluids. Sweat  expels  waste  from  the  skin  tissues. The 
normal  flow  of  the  malas  is  obstructed  when  the 
26 
jm?. AYURVEDIC    ANATOMY 
doshas  are  increased  or  decreased  beyond  their  natu- 
ral state. The  Ayurvedic  therapy  of  panchakarma  refers  to 
the  "five-fold  method"  for  eliminating  excess  doshas 
from  the  body. Once  the  primary  forces  of  the  doshas 
are  brought  into  balance,  the  elimination  of  wastes 
becomes  an  incidental  result. Vata,  the  main  dosha 
implicated  in  the  manifestation  of  disease,  is  respon- 
sible for  the  retention  or  ejection  of  feces,  urine,  bile, 
and  other  excretions  from  the  body. When  wastes 
such  as  mucus,  bile,  excess  water,  and  gas  remain  in 
the  body,  Ayurveda  urges  the  informed  use  of  the  five 
processes  of  cleansing. To  balance  Vata  disorders,  for 
example,  herbal  oils  and  decoctions  are  used  as  en- 
emas. Pitta  disorders  are  tended  to  by  purgation 
therapy,  and  Kapha  excess  is  reduced  by  emesis  therapy. Frequently  a  variety  of  oils  and  aromas  are  used  in 
massage  therapy  to  balance,  stimulate,  or  calm  the 
doshas. These  practices  are  essential  to  eliminate  block- 
age, toxins,  bile,  mucus,  and  so  on  from  the  bodily 
systems. Ama 
When  the  circulatory  channels  are  blocked,  bodily 
substances  accumulate  in  them  and  the  tissue  me- 
tabolism is  adversely  affected. Stagnation  is  generally 
caused  by  unabsorbed  foods,  due  to  impaired  diges- 
tive fire. This  foul-odored  stagnant  substance,  known 
as  ama,  clogs  various  channels  of  the  body,  such  as 
the  intestines  and  blood  vessels. The  prolonged  pres- 
ence of  ama  in  the  system  generates  toxins,  which  are 
transported  through  the  blood  to  various  viscera  of 
the  body. Ama  settles  in  the  lungs,  heart,  and  in  those 
organs  encased  within  cavities,  such  as  the  cranium, 
thorax,  abdomen,  and  pelvis,  as  well  as  in  the  joints. When  doshic  excess  and  ama  ominously  unite,  they 
travel  with  great  rapidity  to  a  weakened  site  in  the 
body  and  disease  manifests. Ama  causes  the  deterioration  of  strength;  it  re- 
duces rasa  and  induces  lethargy  and  fatigue. Equally 
crippling  to  the  system  is  mental  ama,  which  is  gath- 
ered as  a  result  of  misperceptions  and  disturbed 
thoughts. Emotions  such  as  greed,  selfishness,  pos- 
sessiveness,  and  anger  convert  into  mental  pollut- ants, or  ama. When  ama  exists  in  the  mind,  it  has  a 
destructive  influence  on  the  digestive  process  and 
may  even  convert  wholesome  foods  into  the  fetid 
bodily  ama. All  internal  diseases  begin  with  ama's  presence  in 
the  body,  and  all  diseases  caused  by  external  factors 
eventually  produce  ama. An  early  sign  of  ama  is  a 
sticky  coating  on  the  tongue. Usually  Kapha  types  will 
have  a  thick  sweetish,  whitish  coating. Pitta  types  will 
have  a  sourish,  yellowish  coating,  and  Vata  types  will 
have  a  bitter,  grayish  coating. When  these  early  symp- 
toms of  ama  are  noticed,  they  may  be  gotten  rid  of  by 
fasting  and  a  thorough  cleansing  of  the  bodily  sys- 
tems. The  Ayurvedic  panchakarma  therapy  is  recom- 
mended for  each  body  type,  in  accordance  with  the 
appropriate  season. The  Thirteen  Channels  of  Circulation 
The  body  contains  numerous  channels  through  which 
the  dhatus,  doshas,  and  malas  circulate. Known  as 
srotas  in  Ayurveda,  these  consist  of  both  gross 
channels,  such  as  the  intestinal  tract,  lymphatic 
system,  arteries,  veins,  and  genitourinary  tracts,  and 
subtle  channels,  such  as  the  capillaries  and  the  nadis. The  latter  are  analogous  to  the  meridians  in  acu 
puncture,  which  are  perceived  as  the  central  channels 
of  the  body's  energy. All  diseases  in  Ayurveda  are 
diagnosed  with  consideration  to  which  individual 
doshas  are  compromised  and  to  which  channels  are 
obstructed. An  excess  of  any  one  dosha  necessarily  creates  a 
blockage  in  the  various  channels  ol  the  body. Thus  a 
disease  originating  from  one  vitiated  dosha  may  travel 
through  these  channels  to  the  site  ol  another  dosha. Ayurveda  explores  a  complex  system  ol  diagnosis  that 
traces  the  cause  of  the  disease. The  primary  difference 
between  the  holistic  approach  ol  tins  ancient  science 
and  allopathic  medicine  is  thai  Ayurveda  provides 
cures  based  on  the  original  cause  oi  diseases,  not 
symptoms. Males  have  thirteen  groups  ol  channels,  oi  srotas, 
and  females  have  fifteen  groups. 1 M  the  thirteen  groups 
ol  channels  common  to  both,  the  Inst  three  aie  v',o\ 
erned  by  Vata,  Pitta,  and  Kapha  respectively. In  es 
27 
J@fr 
THE    PRINCIPLES    OF    AYURVEDA 
sence,  the  first  three  srotas  are  conduits  of  breath, 
food,  and  water  respectively. 1 . Air  Srotas 
Air  srotas,  which  originate  in  the  heart  and  the  ali- 
mentary tract,  conduct  pranic  force  and  vitality 
through  the  respiratory  and  circulatory  systems. These 
channels  become  impaired  by  the  suppression  of  natu- 
ral bodily  urges,  by  ingestion  of  dry,  unctuous  food, 
and  by  physical  exertion,  as  well  as  by  fear,  anxiety, 
and  nervous  tension. The  symptoms  of  the  vitiated 
air  channels  are  shallow  and  restricted  breathing. 2. Food  Srotas 
Food  srotas,  which  originate  in  the  stomach,  are  car- 
riers of  food  through  the  digestive  system. Vitiation 
of  these  channels  is  caused  by  untimely  eating,  indis- 
criminate eating,  eating  unhealthy  foods,  and  low 
digestive  fire,  as  well  as  by  attachment  and  possessive- 
ness. The  symptoms  of  affliction  are  loss  of  appetite, 
indigestion,  vomiting,  and  anorexia. 3. Water  Srotas 
Water  srotas,  which  originate  in  the  palate  and  pan- 
creas, regulate  the  bodily  fluids. Obstruction  of  these 
passages  is  caused  by  excessive  exposure  to  heat,  ex- 
cessive use  of  alcohol  or  other  addictive  substances, 
and  ingesting  very  dry  foods,  as  well  as  by  aggressive- 
ness and  selfishness. The  symptoms  of  vitiation  are 
excessive  thirst,  and  dryness  of  lips,  throat,  tongue, 
and  palate. The  following  seven  groups  of  channels  service  the 
seven  dhatus  of  the  body. Like  the  dhatus,  these  chan- 
nels range  from  the  gross  to  the  subtle. 4. Plasma  Srotas 
Plasma  srotas,  which  transport  chyle,  plasma,  and 
lymphatic  fluid  to  the  plasma  dhatu,  begin  in  the 
heart  and  its  ten  blood  vessels. Obstruction  of  these 
passages  is  caused  by  excessively  cold  and  heavy  foods, 
as  well  as  by  stress  and  grief. The  symptoms  of  vitia- 
tion are  anorexia,  drowsiness,  nausea,  fainting,  ane- 
mia, and  impotence. 5.
_OceanofPDF.com_Ayurveda_A_Life_Of_Balance_The_Complete_Guide_To_Ayurvedic_Nutrition_And_Body_Types_With_Recipes_-_Maya_Tiwari.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Every  species  is  a  form  of  remembering. The  moun- 
tain goat  has  the  memory  of  eons  stamped  in  the 
structure  of  its  feet,  a  structure  that  defies  gravity. This  creature  was  understood  by  the  sages  to  be  the 
living  symbol  of  freedom — freedom  from  the  cycle  of 
rebirths. Aja,  the  Sanskrit  term  for  goat,  means  "the 
one  that  has  transcended  birth. " The  original  human 
tribes  knew  the  memory  of  the  universe  because  they 
observed  the  wild  animals  with  whom  they  shared  the earth. The  early  humans  knew  their  own  nature  and 
sought  to  discover  their  cognitive  memory  by  con- 
quering wild  animals. When  they  did  so,  they  inher- 
ited that  animal's  power  and  what  it  symbolized. Es- 
sentially they  sought  to  remember  that  which  was 
forgotten  in  the  brilliant  flash  of  birth. We  are  given 
infinite  clues  and  symbols  in  this  universe  to  stir  cog- 
nitive memory. The  animals  and  plants  are  powerful 
guides,  but  every  grain  of  sand  can  remove  the  fog 
surrounding  remembrance  when  we  learn  to  observe. Sadhanas  awaken  the  deeply  embedded  healing 
codes  that  are  part  of  the  emergent  cognition  of  a 
timeless  universe. There  are  many  sadhanas  that,  when 
practiced  with  consistency,  yield  great  inner  fortitude 
and  stir  cognitive  remembering. A  simple  walk 
through  the  forest,  sitting  in  the  river  or  ocean,  riding 
a  horse,  walking  barefoot  on  the  early  morning  grass, 
digging  into  the  soil,  sowing  seeds  in  a  garden,  sitting 
in  the  self,  observing  silence,  prayer,  chanting,  prac- 
ticing yoga  asanas,  dancing,  doing  t'ai  chi,  hiking  in 
the  mountains,  swimming  in  a  stream,  smelling 
unplucked  fruits  in  an  orchard — these  are  just  a  few 
of  the  endless  sadhanas  that  erase  the  invalid  and  give 
life  to  the  primal,  cognitive  self. Be  praised,  my  Lord, 
For  all  your  creatures, 
And  first  for  brother  sun, 
Who  makes  the  day  bright  and  luminous. And  he  is  beautiful  and  radiant 
With  great  splendor, 
He  is  the  image  of  you,  Most  High. Be  praised,  my  Lord, 
For  sister  moon  and  the  stars, 
In  the  sky  you  have  made  them  brilliant 
And  precious  and  beautiful. Be  praised,  my  Lord,  for  brother  wind 
And  for  the  air  both  cloudy  and  serene 
And  every  kind  of  weather, 
Through  which  you  give  nourishment 
To  your  creatures. Be  praised,  my  Lord,  for  sister  water, 
who  is  very  useful  and  humble 
And  precious  and  chaste. 14 
JffiZ, 
COSMIC    ROOTS 
Be  praised,  my  Lord,  for  brother  fire, 
through  whom  you  illuminate  the  night. And  he  is  beautiful  and  joyous 
And  robust  and  strong. Be  praised,  my  Lord, 
For  our  sister,  mother  earth, 
Who  nourishes  us  and  watches  over  us 
And  brings  forth  various  fruits 
With  colored  flowers  and  herbs. St. Francis  of  Assisi 
FOOD   IS  MEMORY 
The  Earth  has  been  continuously  refining  herself  from 
the  beginning  of  time. Every  species  she  contains 
contributes  to  the  evolution  of  the  universe. Each  tree 
and  mountain,  cloud,  and  stream  reflects  the  light  of 
the  universe. Cosmic  memory  is  held  and  refined  by 
the  genetic  code,  the  DNA,  of  all  life-forms. For  this 
reason,  cosmic  communion  prevails  among  each  of 
the  Earth's  inhabitants. When  we  walk,  run,  or  climb, 
each  cell  recalls  its  cognition  from  the  beginning  of 
life. The  land  itself  holds  the  cumulative  cognizance 
of  all  ten  million  species. Our  motions,  our  actions, 
set  the  stage  for  remembering. When  we  behold  the 
beauty  of  a  stream  glittering  in  sunlight,  or  taste  the 
nectar  of  a  freshly  ripened  peach — even  in  passive 
moments,  when  our  skin  is  brushed  by  the  wind  or 
our  nostrils  flooded  by  the  fragrance  of  a  flower,  we 
are  experiencing  the  elements — we  are  stirring  cogni- 
tive memory. Every  food,  every  motion,  every  dream  is  memory 
of  past  and  future. All  vital  memory  is  congealed 
within  these  three  aspects  of  the  whole. To  realize  that 
we  are  the  inherent  knowers  of  the  elements  is  to 
remember  from  the  beginning  to  the  present. When 
we  observe  ourselves  within  the  primacy  of  nature, 
we  begin  to  thaw  the  frozen  cognition  of  our  being. The  five  elements  continuously  transmute  into  each 
other  to  create  atoms,  molecules,  minerals,  foods,  and 
life-forms. Food  is  the  keeper  of  all  five  elements;  in 
its  transformation  the  body  of  life  is  formed. Our 
cognitive  relationship  to  food  can  unravel  the  vast 
mystery  of  being  in  time  and  space. Food  takes  us through  the  complete  cycle  of  being,  from  the  origi- 
nal cosmic  seed  to  the  fragile  sprout,  to  the  flourish- 
ing plant  and  its  fruits — our  sustenance. Our  need  for 
food  makes  us  dig  into  the  land,  feast  on  her  bounty, 
and  expel  our  bodily  wastes  back  into  her,  so  this 
Earth  may  continue  to  enrich  herself. The  food  cycle 
is  our  complete  memory. It  is  the  constant  remem- 
bering of  our  body. Food  is  memory. Memory  is  be- 
ing. Eating  is  remembering. In  our  present  spell  of 
forgetfulness,  we  need  "observing  motion,"  conscious action,  to  warm  the  frozen  cells  of  life. We  need  to  perceive  this  Earth  as  a  referent  of  our 
being. We  are  all  formed  from  the  same  ingredients  as 
the  tree  and  animal. The  Earth  is  our  physical  body 
and  Water  is  its  fluid;  Fire  is  the  acids  and  enzymes  of 
the  body;  Air  is  the  prana  and  breath,  and  Space  is  the 
vibration  of  all  vital  systems  together. The  wholesome 
smell  of  Earth  stirs  fresh  memory. Water  allows  us  to 
taste  and  discern  life. Fire  enables  us  to  digest  the 
universe  and  transmute  its  cosmic  intelligence;  it  gives 
us  vision  and  sight. As  well,  Fire  gives  us  the  power  to 
continually  renew  our  observation — each  moment 
contains  a  powerful  potential  for  transformation. Air 
allows  us  to  feel,  to  touch,  to  know. It  is  the  gauge 
with  which  we  measure  our  progress. The  joy  we  feel 
pushes  us  forward  into  our  cosmic  nature;  the  pain 
we  feel  pushes  us  forward  as  well. Both  happiness  and 
sorrow  allow  us  to  review  our  growth. Space  gives  us 
the  power  to  resonate  within  our  observation  and 
cognition. (We  are  ultimately  taught  the  cosmic  truth 
by  sound  and  harmonic  resonance. ) The  pull  of  Space 
is  ever  so  subtle,  the  power  ever  so  strong. The  primal 
sound  of  being  exists  in  this  pull. Food,  motion,  and 
dream  are  all  held  within  the  stillness  of  Spate. Oui 
infinite  nature  as  humans  is  born  from  the  Water  ol 
life  and  resolved  in  the  Space  of  Clod. We  hold  the  memory  of  the  five  elements  in  our 
physical  body. The  memory  of  Faith  is  kept  in  the 
heart;  the  memory  of  Water  is  stored  in  the  kidneys; 
the  memory  of  Fire  is  kept  in  the  intestines;  the 
memory  of  Air  is  held  by  the  lungs;  the  memory  ol 
Space  is  Stored  in  the  brain. Each  oi  us  contains  a  unique  configuration  ol 
Farth,  Water,  Fire,  Air,  and  Space  within  OUI  selves. In  the  human  constitution,  the  live  elements  ol  11. 1 
15 
jmt. THE    PRINCIPLES    OF    AYURVEDA 
ture  are  transmuted  into  the  three  doshas:  Vata,  Pitta, 
and  Kapha. Known  respectively  as  the  Air,  Fire,  and 
Water  principles,  Vata  has  Space  and  Air  as  its  domi- 
nant elements,  Pitta  has  Fire  as  its  dominant  ele- 
ment, and  the  dominant  elements  of  Kapha  are  Water 
and  Earth. In  the  section  that  follows  we  will  examine  how 
these  five  elements  form  the  five  bodies,  the 
panchakosha,  of  the  universe  and  of  man. This  doc- 
trine of  the  five  bodies,  or  sheaths,  was  first  described 
in  the  Taittiriya  Upanishad. THE   FIVE   BODIES 
The  Food  Body: 
Earth  and  Water  (Kapha) 
I  am  food. I  am  the  consumer  of  food. I  eat  the  consumer  of  foods,  I  consume  the  whole  universe. Taittiriya  Upanishad  (11. 96) Panchakosha: 
The  Five  Sheaths  Veiling  the  Absolute  Nature  of  Man 
Annamaya,  the  first  layer  of  the  material  self,  is  sus- 
tained by  food. The  earth  and  water  of  the  universe 
are  the  counterparts,  on  a  massive  scale,  of  the  earth 
and  water  elements  in  our  own  bodies. They  make  up 
the  food  body  of  humans  and  other  life-forms. The  essential  elements  of  life  feed  both  our  inner 
and  outer  nature. Essentially  we  are  formed  from  soil, 
air,  rain,  and  light  that  nourish  the  food  we  eat  from 
the  plant  kingdom. It  takes  food  for  us  to  be  sustained 
and  grow;  it  then  returns  to  feed  the  earth  and  springs 
up  again  in  a  new  life. In  the  light  of  consciousness, 
this  cycle  continues  until  all  obstacles  to  penetrating 
our  true  nature  are  resolved. In  perceiving  the  exter- 
nal foods  of  earth  as  distant  from  our  food  body,  we 
have  embarked  on  a  rapid  cycle  of  self-demise. As  a 
result  of  four  hundred  years  of  technological  think- 
ing, we  have  become  densely  self-absorbed. We  are 
savagely  raping  the  planet  for  food  without  recogniz- 
ing that  in  fact  we  are  violating  ourselves. From  the  more  than  ten  million  species  that  re- 
main on  the  planet,  we  are  losing  one  million  every 
thirty  years. Unless  our  earth  can  miraculously  re- 
plenish herself,  we  will  be  extinct  in  three  hundred years,  the  fastest  extinction  rate  of  any  species. The 
Earth  is  losing  her  powers  of  continuance  due  to  the 
ravages  of  technology,  and  to  our  removal  from  cog- 
nitive memory. The  food  body  of  the  universe  and  her  species  has 
been  on  a  sharp  decline  for  the  past  five  hundred 
years. In  its  wake,  the  industrial  and  technological 
revolution  has  left  us  with  a  hoard  of  new  and  fatal 
diseases. The  diseased  planetary  food  body  is  also  the 
diseased  human  food  body — the  planet  and  her  life- 
forms  suffer  analogous  afflictions  at  the  same  rate  of 
deterioration. The  idea  of  an  inside-outside  division 
is  a  myth. Similarly,  if  the  patience  and  endurance  of 
all  life-forms  were  measured  and  added  together,  they 
would  correspond  directly  to  the  endurance  and  pa- 
tience of  this  amazing  planet. Perhaps  the  species  that 
has  contributed  least  to  the  vast  evolutionary  score  is 
the  human. Without  a  healthy  food  body,  we  cannot  remem- 
ber. Without  a  healthy  food  body,  the  planet  too  shall 
forget. Acorns  will  embed  themselves  in  the  soil  and 
begin  to  sprout  tomatoes,  and  we  humans  will  prob- 
ably applaud  this  abhorrent  distortion. Cognitive 
16 
Jffi. , 
COSMIC    ROOTS 
memory  is  carried  in  the  impulse  and  throb  of  ev- 
erything that  has  existed  through  the  passage  of  bil- 
lions of  years,  from  the  beginning  of  time  and  space. Food  is  the  most  vital  link  to  our  entire  history  of 
cognition. The  food  body  is  the  most  tangible  form 
connecting  us  to  universal  consciousness. Ironically, 
it  is  this  very  density  of  form  that  prevents  easy 
access  to  the  subtle  and  pervasive  forces  of  aware- 
ness. Unless  we  are  able  to  use  our  holy  vision  and 
see  the  matter-body  as  densely  packed  energy,  we 
will  not  be  able  to  shed  our  delusion  of  body/ 
consciousness  alienation. We  have  turned  upon  ourselves. Through  time, 
our  cultural  heritage  and  family  traditions  have  dis- 
sipated and  the  values  intrinsic  to  them  have  col- 
lapsed. We  have  gradually  moved  away  from  the  core 
of  intelligence  and  are  held  in  the  myopia  of  cosmic 
amnesia. The  cords  of  balance  have  become  invisible. Human  food  is  defined  in  the  Vedas  as  that  which  is 
rooted  in  the  earth. Yet  animals  are  being  savagely 
and  indiscriminately  killed  as  fodder  for  humans. We 
are  losing  the  vision  of  the  ancient  shamans  and 
seers. They  remembered  the  self-supporting  prin- 
ciple of  life. They  knew  the  tree,  water,  sky,  air,  soil, 
light,  animal,  and  human  to  bear  the  same  imma- 
nence as  the  universe. As  humans  we  have  the  power 
of  self-reflection. This  unique  quality  is  felt  through 
instinctual  resonance  by  the  whole  cosmos  except  by 
the  very  species  that  possesses  it. We  incur  the  forces 
of  separation  and  isolation  through  our  vain  egoity 
and  false  primacy  over  nature. Food  is  our  most  vital  link  to  cognitive  remem- 
berance. When  the  harvest  is  planted,  reaped,  and 
used  in  a  salubrious  way,  the  valid  memory  of  all 
time  will  come  to  our  aid. Unless  we  can  remember, 
we  cannot  even  begin  to  reflect  on,  much  less  con- 
tribute to,  the  continuance  of  a  healthy  planet. The 
old  pine  that  stood  before  me  for  centuries  remem- 
bers when  to  drop  her  cones  and  her  needles. The 
oak  knows  when  to  let  go  of  her  leaves  and  when  to 
bud  again. Each  tree  knows  its  development  to  be 
gradual  and  gentle. It  is  in  no  hurry  to  leap  into  the 
sky. It  has  no  separate  awareness  from  the  earth  in 
which  it  is  rooted. Every  microorganism  knows  in 
stinctively  how  to  protect,  flourish,  or  recede  to  bal- ance the  dignity  of  the  earth. This  instinctual  know- 
ing is  the  retention  of  memory  deeply  transmuted 
within  the  DNA  of  all  life-forms. Because  of  the  com- 
plexities of  the  human  form,  equipped  as  it  is  with 
will,  choice,  and  self-reflection,  we  have  greater  bur- 
dens to  master. As  a  highly  developed  species  in  the 
evolutionary  prime  of  its  extinction  cycle,  we  are 
pressed  to  consider  our  excesses  and  lack  of  observa- 
tion. As  our  powers  of  observation  and  inquiry  re- 
place our  self-absorption  we  can  hope  to  vibrate  with 
more  maturity. An  impaired  food  body  indicates  that  the  earth 
and  water  elements  are  dysfunctional. These  elements 
make  up  the  Kapha  principle,  the  main  structural 
support  of  creation. This  Kapha  principle,  which  is 
also  in  all  living  entities,  lubricates  the  universe  and 
holds  her  together. Diseases  associated  with  the  vitia- 
tion of  Kapha  proliferate  at  the  present  time. The 
sticky  glutinous  stuff  that  gels  our  cells  together  and 
glues  us  to  the  universe  is  beginning  to  erode. The 
earth  is  losing  her  magnetism  and  her  ability  to  ab- 
sorb. All  degenerative  diseases  occur  as  a  result  of 
deterioration  of  this  stuff  that  seals  us  together. The  spell  that  once  compelled  humans  to  observe 
nature  is  broken. The  spell,  which  beckoned  us  to 
bask  in  the  glow  of  the  moon  to  transform  and  cool 
our  energies,  or  to  restore  our  solar  body  through  the 
rays  of  the  sun,  is  now  an  inertia  into  which  we  sink 
deeper  with  each  day. The  replenishing  walk  through 
the  woods  and  the  swim  in  the  open  stream  or  river 
are  quickly  becoming  faint  specks  of  yesteryear. Earth 
As  we  continue  to  damage  our  external  food  body, 
our  earth,  we  witness  an  enormous  in(  rease  in  Kapha 
disorders. Life-forms  arc  becoming   more  liquid, 
denser,  heavier,  colder,  cloying,  and  cloudy. This  is 
reflected   in  lung  congestion  and   its  relative,  grief, 
Tonsillitis  and  sinusitis,  and  then  CO]  responding  tins 
nation  and  inertia,  are  on  the  increase. Extreme  con 
ditions,  such  as  obesity,  anorexia,  ami  bulimia,  pie 
dominate  as  never  before,  with  their  matching  emo 
tions  ol  attachment  and  greed. The  stickiness  of  the   universe   helps   heal   oui 
wounds. It  fills  the  open  spaces  oi  earth  with  abun 
17 
^mtr 
THE    PRINCIPLES    OF    AYURVEDA 
dant  foliage,  flowers,  fruits,  and  herbs. It  supports 
memory  retention. Kapha  directs  moisture  and  im- 
munity to  the  nucleus  of  the  universe,  to  buffer  the 
natural  forces  of  entropy  that  accompany  her  long 
existence. Kapha  alone  lubricates  the  circulatory  and 
nervous  systems  of  Earth  and  her  life-forms,  and  so 
helps  maintain  a  constant  immunity. When  we  inflict  damage  to  the  food  body,  we  are 
breaking  down  a  system  that  has  been  stoic  and  al- 
most impenetrable. We  are  undermining  Kapha's  dig- 
nity. As  Earth's  magnetism  loosens  and  her  electrical 
impulses  weaken,  we  drift  farther  away  from  the  core 
of  remembering. Kapha's  patience  is  extensive  and 
her  forgiving  expansive;  she  is  the  Mother  Nature 
whom  we  applaud. She  is  the  maternal  protector  and 
spirit  of  the  universe. If  we  observe  her  even  now,  in 
the  dismal  hours,  she  will  respond  with  vital  reso- 
nance. For  it  is  her  nature  that  is  deeply  embedded  in 
our  Kapha  nature. Water 
The  waters  of  the  earth  are  the  primal  birthing  ele- 
ment of  all  life. All  elements  are  fathered  by  space  and 
resolve  into  water. The  greatest  factor  in  memory  is 
taste,  and  only  the  water  element  of  Kapha  can  pro- 
vide us  with  this  faculty. Plants,  and  thus  all  food  for 
humans,  are  totally  dependent  on  water. The  conch 
shell  bears  the  memory  of  billions  of  years  of  ocean 
life,  and  through  its  form  and  sound  we  experience 
the  primal  circadian  rhythm  of  timeless  existence. The  conch  has  kept  its  spatial  memory  intact  because 
the  sea  has  sheltered  it. The  cosmic  sea  and  river 
shelter  all  life. They  swallow  the  negative  energies  of 
the  living  and  cleanse  us. The  Ganges  has  remained  a 
holy  and  healing  source  of  water  despite  the  human 
waste,  decay,  and  debris  she  has  carried  for  hundreds 
of  years. The  Hudson  River  and  the  rocks  of  New  York 
City  also  imbibe  the  pain  of  the  human  spirit  and  yet 
miraculously  manage  to  hold  all  together. The  Water  element  is  sweet  and  cool. She  anoints 
and  lubricates  the  smooth  functioning  of  the  body. She  contains  the  cosmic  memory  of  all  taste. When 
we  taste  wholesome  foods,  we  remember  all  time. Smell  is  created  by  the  Earth. When  we  smell  the 
Earth's  natural  fragrance,  we  remember  all  time. The Earth  element  is  the  magnetic  energy  that  is  perceived 
in  the  form  of  molecular  configurations  by  the  nose. Because  Water  and  Earth,  the  electrical  and  magnetic 
forces  of  the  universe,  are  inseparable,  they  are  sym- 
bolized by  the  twin  deities  Ap  and  Prithivi  in  the 
Hindu  scriptures. The  Prana  Body: 
Air  and  Space  (Vata) 
Pranamaya,  the  second  layer  of  material  self,  is  sus- 
tained by  the  breath. Wind  and  air  are  to  the  universe 
what  the  prana  body  is  to  humans,  and  all  life-forms. The  prana  body  is  more  subtle  than  the  food  body. This  vital  air  is  responsible  for  all  bodily  functions 
and  urges. The  ahamkara,  which  stores  memory,  is 
fed  by  prana. All  remembrances  expressed  in  human 
urges  are  activated  by  breath. All  of  our  past  and  future  is  held  in  the  space  of 
ahamkara. Our  urges,  such  as  the  urge  to  write,  paint, 
create  music,  sing,  dance,  use  computers,  procreate, 
have  a  relationship,  love,  hate,  eat,  or  evacuate  are 
rooted  in  the  ahamkara. Through  it,  we  are  uncon- 
sciously predisposed  to  certain  likes  and  dislikes,  im- 
ages of  ourselves,  quirks,  compensatory  behaviors, 
resistances,  insecurities,  emotional  soft  spots,  and 
physiological  and  psychological  tendencies  of  all  kinds. When  we  are  able  to  properly  access  the  memory  files 
through  specific  sadhanas,  we  no  longer  need  to  be 
victim  to  these  tendencies;  we  are  guided  from  mo- 
ment to  moment  in  our  action  and  service  to  the 
cognitive  self. The  universe  gave  us  sadhanas  as  a 
natural  means  of  remembering. Hypnosis,  regression 
therapy,  and  other  similar  forced  techniques  are  un- 
natural ways  of  remembering  cognitive  details,  the 
effects  of  which  may  be  more  harmful  than  helpful  to 
our  vital  harmonic  system. Each  layer  of  consciousness  is  interlaced  with  other 
layers. The  prana  dosha  of  the  planet  is  the  Vata  dosha 
in  the  human. When  the  food  body  of  the  planet  and 
its  inhabitants  is  violated  and  plundered,  the  whole 
balance  of  prana  is  disrupted,  both  internally  and 
externally. Outside,  the  inevitable  harsh  storms  and 
killing  winds  begin,  bringing  with  them  the  swift 
karmas  of  Vata  diseases  within  our  bodies. The  natu- 
18 
jqx. COSMIC    ROOTS 
ral  shifting  and  decline  of  an  aging  planet  does  not 
fully  account  for  the  distortion  of  our  seasons  or  other 
unnatural  occurrences  and  diseases. These  are  pro- 
pelled by  humankind  tampering  with  its  own  nature. Once  the  food  body  is  diseased,  the  prana  body  suf- 
fers. * Memory  function  is  the  first  to  be  vitiated. Forgetfulness,  which  is  rampant  in  our  world,  is  the 
direct  symptom  of  prank  impairment. As  a  result,  the 
cognitive  self  becomes  less  accessible. Prana  is  the 
breath  of  the  universe. When  the  life  force  is  im- 
pinged, hunger,  thirst,  and  deprivation  caused  by  in- 
dulgence prevail. Evidence  of  this  abounds: 
Today  a  greater  percentage  of  the  human  race 
is  overweight  than  [at]  any  other  time  in  his- 
tory. Meanwhile,  a  greater  percentage  of  the 
human  race  suffers  from  malnutrition  than 
[at]  any  other  time  in  recorded  history. John  Robbins,  May  All  Be  Fed 
Prana  is  the  kinetic  force  of  the  universe. It  causes 
the  earth's  movement  around  the  sun. This  heap  of 
dirt  called  earth  becomes  a  mobile  dynamic  entity, 
vibrating  with  complex  life,  because  of  prana. She  is 
made  alive,  and  in  turn  generates  life  for  every  organ- 
ism that  dwells  on  her,  whether  human  or  one-celled. Prana  moves  the  air,  water,  nerves,  and  memory  cells, 
and  controls  expansion  and  contraction  of  the  earth's 
surface. The  ebb  and  flow  of  the  oceans  and  the  moon's 
orbit  around  the  earth  are  propelled  by  prana. Air  is  the  kinetic  energy  perceived  by  the  skin;  the 
sense  of  touch  is  born  of  prana. Space  is  registered  by 
the  saccule  of  the  ear;  our  spatial  orientation  within 
our  gravitational  field  and  sound  is  produced  by  space. Prana  alone  controls  the  breath  of  the  planetary 
heart. The  sharp  rise  of  heart-related  diseases  is  due 
wholly  to  the  dysfunction  of  bodily  prana,  or  the  Vata 
*  Although  vitiation  of  the  prana  body  is  primarily  caused  by 
degeneration  of  the  food  body,  occasionally  disease  can  originate 
in  the  subtle  body. This  occurs  when,  at  the  time  of  death,  the 
unresolved  pain  of  the  mind  body  is  transported  into  the  subtle 
body. Then  at  the  time  of  rebirth,  the  impaired  subtle  body 
reawakens  to  its  ambiance  of  pain,  which  in  due  course  pel  incites 
the  physical  being. dosha. When  breath  suffers,  sadness  prevails. This 
eternal  breath  moves  the  entire  universe. Imagine  the 
earth  spinning  in  her  galactic  dance  with  other  plan- 
ets in  the  cosmos. What  a  gorgeous  feat  it  is. The 
breath  of  the  planet  is  the  source  of  vitalization  and 
renewal. When  this  layer  of  energy  is  sickened,  the 
earth  exudes  fear,  pain,  tremors,  and  spasms. These 
are  indications  that  her  stalwart  food  layer  has  been 
pierced. Planetary  deterioration  is  more  readily  vis- 
ible in  this  dosha  because  prana  is  affected  more  eas- 
ily than  the  food  body,  owing  to  its  subtler  nature. Likewise,  the  system  of  vibrations  is  the  first  to  dete- 
riorate within  the  prana  body  because  of  disharmoni- 
ous noises  and  impulses. The  vitiation  of  universal 
prana  is  directly  responsible  for  the  enormous  in- 
crease of  planetary  insecurities. Prana  is  directly  descended  from  cosmic  space. This  is  why  we  are  able  to  dream  and  to  reflect  on  her 
timeless  and  spatially  limitless  aspects. When  prana 
resonates  in  nervousness,  the  very  spirit  of  our  being 
is  pierced  and  pain  permeates  like  endless  rain. We 
are  presently  enduring  this  grief. During  this  time,  we 
need  to  become  vigilant  and  cherish  our  individual 
differences,  while  also  knowing  our  true  nature  to  be 
the  One  consciousness. The  Mind  Body:  Fire  (Pitta) 
Manomaya,  the  third  layer  of  the  material  self,  is  sup 
ported  by  the  mind  and  its  mental  functions. Fire  is 
to  the  universe  what  the  mind  is  to  humans. The 
mind  is  highly  evolved  and  controls  a  variety  oi  emo 
tions. It  is  the  basis  of  the  will  and  the  architect  oi 
desires. Manomaya,  the  transforming  expression  ol 
consciousness,  is  the  propitious  power  oi  universal 
transmutation  and  the  fire  force  oi  all  life  forms. The  Earth  has  a  mind  of  her  own  and  her  sell  con 
structing  principle  is  fire. Fire  makes  the  entire  universe 
visible. That  which  we  perceive  in  terms  ol  ideas,  \  ision, 
and  imagination  is  but  a  speck  oi  the  mind's  dynamism 
within  the  earth. Our  ability  to  project  the  names  and 
forms  oi  creation,  nama  rupa,  only  hints  at  the  earth's 
supremely  intelligent  principle. Our  potential  lot  ordered  intelligence  is  manifested 
m  out  galaxies  and  planets. As  the  earth  metabolizes 
ll> >m 
THE    PRINCIPLES    OF    AYURVEDA 
oxygen  and  fuel  into  fire,  so  the  Pitta  function  in  the 
body  metabolizes  acids  and  enzymes  to  digest  foods 
and  thoughts. Her  ability  to  balance  and  maintain  the 
precise  temperature  within  the  immanent  force  of 
the  cosmos  is  our  ability  to  maintain  bodily  tempera- 
ture. Her  mind  and  intelligence  are  our  emotions  and 
thoughts. The  transmuting  fire  of  the  universe  is  the  fire,  or 
agni,  of  all  living  forms. As  well  as  providing  heat  for 
proper  digestion,  it  is  kin  to  the  waters  of  taste  and 
appetite. Fire  is  perceived  by  sight,  and  is  the  power 
of  all  existing  forms. The  eye  and  the  sense  of  sight 
are  created  by  the  element  of  fire. The  simple  art  of 
cooking  with  fire  transmutes  food  to  make  it  suitable 
for  the  human  system. Every  life-form  transmutes 
food  in  its  own  way. In  most  life-forms  the  power  of 
transmutation  resides  entirely  within  the  digestive 
system. Humans  are  the  only  species  known  to  trans- 
mute foods  with  both  external  and  internal  fire. This  creation  will  never  be  defined  or  captured  by 
words. Our  capacity  as  humans  to  transcend  thoughts 
and  dwell  in  the  oneness  of  the  universal  presence  is 
due  to  the  self-constructing  prowess  of  earth's  fire. When  the  intelligence  embodied  and  living  in  us 
loses  its  connection  to  the  core  of  the  earth's  magne- 
tism and  dynamism,  the  thought  process  becomes 
distorted  and  the  emotions  random. Once  the  food 
and  prana  bodies  are  impaired,  the  more  subtle  body 
of  the  mind  is  dramatically  altered. From  this  omi- 
nous transformation  all  destructive  actions  take  birth. The  abhorrent  acts  of  fanaticism  are  the  result  of  a 
distorted  mind  body. The  savage  turning  of  one  hu- 
man against  another  signifies  the  intense  impairment 
of  the  mental  fire. The  epidemic  of  self-obsession  and  self-absorp- 
tion is  an  early  symptom  of  a  mind  whose  fire  has 
leapt  its  bounds. Our  innate  ability  to  reflect,  to 
choose,  to  construct  so  we  may  celebrate  the  dream  is 
being  consumed  in  the  conflagration. Self-reflection 
is  the  most  valuable  asset  granted  to  the  human  spe- 
cies. The  power  to  transform  and  refine  the  blaze  into 
cool  flames,  tejas,  is  our  divination. The  power  of  the 
mind  has  been  greatly  misunderstood. It  was  never 
meant  to  make  us  exclusive,  superior  beings. We  have 
simply  evolved  by  our  own  karmic  actions. We  are  all One  consciousness. But  unless  we  can  remember,  the 
cognitive  self  will  not  prevail. Every  human  search  for 
discovery  of  self  is  a  good  thing. But  the  process  has 
to  become  clear  and  simple. Implementing  a  health- 
ful lifestyle  will  not  in  itself  be  fruitful,  as  long  as  we 
continue  to  block  memory. The  guidance  of  our  mind  is  of  more  impor- 
tance than  its  progress. Joubert,  Pensees 
The  mind  is  our  faculty  for  receiving. When  the 
mind-body  is  impinged,  we  weaken  knowledge  with 
forgetfulness. We  forget  the  art  of  graciousness,  of 
being  a  guest  in  each  others'  presence. We  rush  to 
embroil  ourselves  in  maya,  as  if  believing  that  self- 
inquiry  will  seep  through,  by  osmosis,  into  the  blan- 
ket of  fog  and  disregard. Drink  from  the  well  with 
grace. Maintain  a  distance,  and  inquiry  will  be  ful- 
filled. When  the  universal  fire  is  reflected  as  the  cool 
flame  of  the  mind,  humankind  is  at  its  best. The 
virtues,  or  dharmas,  of  sharing,  embracing,  giving, 
and  participating  are  all  the  brilliance,  the  tejas,  re- 
flecting from  a  happy  planet. The  Earth  is  awaiting 
our  conscious  evolution. She  has  endured  epidemic 
proportions  of  our  anger,  jealousy,  and  hatred. The 
time  has  come  to  sustain  our  goodness  and  know  that 
our  minds  are  of  one  mind. This  we  know. All  things  are  connected 
Like  the  blood  that  unites  us. We  do  not  weave  the  webs  of  life. We  are  merely  a  strand  in  it. Whatever  we  do  to  the  web,  we  do  to  ourselves. We  love  this  earth  as  a  newborn  loves  its  mother's 
heartbeat. Hold  in  your  mind  the  memory  of  the  land 
As  it  is  when  you  receive  it. Receive  the  land  and  the  air  and  the  rivers 
For  your  children's  children  and  love  it  as  we  have loved  it. Chief  Seattle  (1790-1866) 
The  Intelligence  Body 
Even  knowledge  is  the  intellect's  reflection  of  consciousness.
The text states that "Every species is a form of remembering. The universe has been continuously refining herself from the beginning of time. Every food, every motion, every dream is memory of past and future."
What is the concept of "every species is a form of remembering"?
According to the text, the food body is the keeper of all five elements; it is the most vital link to our cognitive memory. Memory is carried in the impulse and throb of every-
What is the significance of the food body in the context of cognitive memory?
The text states that the prana body is sustained by the cosmic body, and that the prana body is responsible for the movement of the earth's surface and the flow of the oceans.
What is the relationship between the prana body and the prakriti (cosmic body)?
The text explains that the doshas are not physical manifestations but rather forces that govern the functioning of the body. It is essential to balance the doshas to maintain health and well-being.
What is the significance of the three doshas (Vata, Pitta, and Kapha) in the context of the universe and human physiology?
The text explains that the five elements are the fundamental building blocks of the universe and human physiology. It emphasizes the importance of recognizing and respecting the interconnectedness of all life-forms and the planet, and the need to restore balance and harmony with the natural world.
What is the role of the five elements (earth, water, fire, air, and space) in the context of Ayurveda and human physiology?