More than 5,000 years ago, in the area now known as India, the healing system of ayurveda emerged. The term ayurveda means “the science of life.” The science of ayurveda was brought into the world by ancient seers, who were also known as the Rishis. It was written that these very wise individuals would remain in deep meditation for long periods of time.  During these extended meditations they received information, a kind of spiritual download, regarding the divine structure of the universe, which is applicable to all forms of life and every imaginable combination of matter on the planet.  This deep insight became the basis for what has become known throughout the world today as ayurveda.

Over many years, this wisdom was handed down through oral transmission from master to student in the form of what is known as sutras. (The Sanskrit meaning of sutra is thread.)  These sutras were eventually written down and woven together to create the beautiful body of knowledge we know today as the wisdom of ayurveda.

As ayurveda emerged in the world, an entirely new and clear vision of complete health care and preventive medicine was born.  Ayurveda came to be recognized as an elemental paradigm of health and healing because it acknowledges the five main elements found naturally occurring in nature; ether, air, fire, water and Earth.  From these elements three bodily humors, or constitutions, called doshas emerged.

The three doshas are vata, pitta and kapha.   From this point forward, with this understanding, an ayurvedic practitioner was able to assess each client’s personal constitution and pinpoint areas in which they were out of balance.

The practice of ayurveda offers numerous modalities to guide us gently back to where we experience balance and peace of mind.  Organic medicinal herbs and proper food choices are matched to each person’s constitution and utilized as medicine, and practices of meditation and breath are incorporated to address imbalances of mind and emotions.

Specialized body therapies, including massage, are a significant part of the practice of ayurvedic medicine. Ayurveda has special protocols that utilize traditional blended warm herbal oils that nurture the tissues and relax the entire body. In Ayurveda sesame oil is the primary oil that is found in most traditional formulas used for body therapies. Sesame oil is thought to be one of the most nourishing oils on its own and is found as the base oil used in most traditional ayurvedic herbal oil formulas created for massage therapy over the last several thousand years. When working with a trained Ayurvedic practitioner an oil combination will be selected that best fits the clients physical and energetic needs. There are several factors that will be used to determine if a specific doshic (vata/pitta/kapha) oil will be selected for therapy. These include; the clients specific constitution, current imbalance (dosha), the season in which the client is receiving treatment and the clients current age.

Many scholars and practitioners of Ayurveda also believe that the more subtle qualities of sesame oil help to release emotions in the muscles and connective tissues by stimulating certain neurotransmitters in the central nervous system. This also speaks to another field of study called Somatic Psychology. Somatic bodywork in particular seeks to understand and work with the phenomena of how emotional states become physical states. Somatic work is not the focus of this article but lets just say that in a somatic sense, sesame oil has special qualities that convey its application during massage in ways that are highly effective in dissolving unresolved emotions that may become lodged in the tissues.  In a sense the sesame oil is highly effective at decrystallizing that which the mind body may have crystallized in the form of muscle pain, tension, fatigue and so on.

From and Ayurvedic perspective the primary role of massage is to add the most beneficial qualities of rich nourishing oils to the body. This process is called snehana and literally means to add love through the process of administering oil massage. This can be accomplished through simple self massage techniques or massage administered by a trained practitioner. Because ayurveda focuses on the individual’s unique constitution, the practitioner develops a very personal and individualized program best suited for each client.

A traditionally ayurvedic style of massage called abhyanga includes many stroke variations that affect muscle tissue, movement of lymphatic fluid and the movement of doshic energy throughout the body. Although we can not go into great detail in this short article the main focus is almost always specialized warm, nourishing oil combinations specific to addressing muscle soreness, chronic pain, arthritis, and the like.

Another popular form of ayurvedic massage is called marma abhyanga. Marma’s are similar to the idea of acupuncture or acupressure points that are a part of the Chinese Medicine system. However they are different in the sense that they are often in slightly different locations and they are often different in size as compared to an acupuncture point. This type of massage also uses warm herbal oils and focuses on activating or pacifying energy accessible through marma points on the body. There are 107 main marma points, which can be worked with during a typical marma-massage session. Both abhyanga and marma abhyanga massage are highly effective in providing relief from muscle tension and chronic pain. Also, the oils themselves are very pacifying and nurturing when applied directly to the skin, and this alone provides relief from the hustle and stress of everyday life that we may all experience.

I would also like to mention that ayurvedic practitioners are often looking for trained massage therapists in their communities to assist them with the physical therapies offered in their practice. Working with a trained ayurvedic practitioner from a certified school is the best recommendation. The best scenario is when the two therapists can work as a team. The ayurvedic practitioner would discuss with the massage therapist the style of massage most indicated for the client and which oils to use. Over time the massage therapist will learn a lot about ayurvedic principle and develop a sense of the protocols through their direct experience working in this way. If the massage therapist would like to go on to managing client care from an ayurvedic perspective than it is always best to seek out proper education to achieve that level of expertise.

If you choose to delve into the practice of ayurveda, you will naturally come to know that each choice toward balance and harmony you make each day can lead you closer to your most balanced and healthy self. Over the years I have worked with many clients and have witnessed many times over the benefits of ayurvedic medicine being applied in complementary ways helping to bring balance to many people’s lives.

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Ragaia Belovarac, M.A., C.A.S., P.K.S., C.M.T., is founder of the ayurvedic practice Blue Sage Ayurveda and he is a primary practitioner as well as steward of their ayurvedic healing location Blue Sage Sanctuary in Nevada City, California. He received his certification as a Clinical Ayurvedic Specialist and Pancha Karma Specialist (P.K.S.) upon completion of his studies of ayurveda at the California College of Ayurveda and the American Institute of Vedic Studies.

We find ourselves living in a time where many things are changing. Ayurveda offers a deep understanding of the underlying nature of all things and helps us to keep in balance during times of instability or change. As defined in Ayurveda, the five primary elements are earth, water, fire, air, and ether. These elements comprise the entire known world. In looking at the world through the lens of Ayurvedic wisdom, earth represents the more solid, inert, and stable qualities. Water represents the fluid, mobile, and dense. Fire represents heat, light and transformation. Air represents lightness, mobility and cold. Ether represents the idea of space and connectedness. An understanding of these characteristics provides us with the basis for understanding the bodily humors or “Doshas” from an Ayurvedic perspective.

The three main Doshas are: Vata, a combination or air and ether; Pitta, a combination of fire and water; and Kapha, a combination of earth and water. Each person’s unique combination of Doshas is what is referred to as their constitution. All of these elements may appear as balance or imbalance depending on the unique combination of energies manifest in a given person’s constitution. So, how does this affect our state of balance when under duress? Simply stated, imbalanced thoughts and emotions express as imbalance in the world. When significant changes come into our lives at one time,emotions are often heightened. Stress levels can soar, especially the emotions of anxiety and fear. Such emotions are the imbalanced aspects of the Vata dosha. These emotions become additionally compounded if there is an element of financial burden, such as loss of business, loss of income, etc. We may also experience anger or resentment as a result of the feelings of loss that come with difficult times. When we experience anger, Pitta energy has been increased. Sadness, depression or lethargy is an expression of the Kapha dosha. No matter what your constitution, we all are subject to stress when we are out of balance and dealing with the serious changes in life.

Although stress is a natural part of life, and the body’s sympathetic nervous system is prepared to handle the threatening situations that may arise, in the long-term stress impacts the body in harmful ways. The constant heightened adrenal function we experience as a result of stress depresses the immune system. Normally, once the extreme situation passes your system should return to a more relaxed equilibrium and balance is achieved within the body. This is the role of the parasympathetic nervous system and it is engaged while resting, eating, or sleeping. During these resting times the immune system does much of its work and the body naturally rebuilds and repairs itself and stores up energy for future use and future “emergencies.”

The current challenge today is that we are creating less and less time for the natural process of resting and rejuvenating to take place. Creating ways to allow the system to relax reduces the sympathetic nervous system’s need for the “fight or flight” stress hormones. Additionally challenging is that the “stress busting” systems (primarily our adrenal glands) are locked into overdrive and we can no longer distinguish between anticipated stress and “real-time” stress and what constitutes an emergency. This is the result of living in a state of sensory bombardment. As a result, the body does not get a break from the constant running from one thing to the next, creating a heavy biochemical burden on the entire physical, emotional, and spiritual body.

Implementing a few good habits can greatly help reduce the impact of stress. The fundamental principles of Ayurveda suggest maintaining the following five daily habits:

1) Get Enough Sleep
Many studies have shown that disturbed sleep is one of the fastest ways to reduce the body’s ability to cope with stress. During proper sleep the body’s maintenance of the circadian rhythms are especially important for experiencing long-term health and longevity. This is a time when the systems of your body reset themselves.

2) Eat in a Quiet Atmosphere
Ayurveda emphasizes the importance of eating in a comfortable, quiet environment whenever possible, to insure that your body’s full attention may focus on digesting your meal. Distractions, which increase Vata, cause your attention to go outward, away from digestion, and this results in symptoms of indigestion, bloating, gas, etc. Encourage friends and family to slow down and enjoy each other’s company while enjoying food-and eat slowly, chewing thoroughly.

3) Breathe
When you breathe deeply into the diaphragm, your entire system is oxygenated. This gives your body an opportunity to absorb, assimilate, and eliminate on all levels of bodily function. There are many practices for learning to breathe deeply and consciously. Find a way to make conscious breathing a part of your everyday life.

4) Be Present in the Moment
Meditation may be the key here. If you are not ready or inclined to begin a meditation practice, then there are other simple activities that may work just as well. Consider taking gentle walks in nature, spending a little time in a garden, or slowly sipping a cup of tea in the morning. Essentially, take valuable moments to cultivate yourself each day. This will assist in grounding your Vata energy and offer some respite from the stresses that are so often present. Also realize that your schedule may need to change to enable you to slow down. Sometimes less is more!

5) Choose to Think Positively
Finding the strength from within ourselves to say “Yes!” when we greet each day may prove to be fundamental in making profound and sustainable change in the world at large. A choice to think positively and to choose positive behaviors helps to create positive habits that ultimately become positive outcomes in your life and in the world.

Ragaia Belovarac is the Director of Blue Sage Ayurveda and Director of Body Therapies at the California College of Ayurveda. He facilitates client intakes and Pancha Karma immersion in the Bay Area and Nevada City. Clients receive the full benefits of yoga, meditation and Ayurvedic body therapies. For more information call(888) 878-5222, visit www.bluesage-ayurveda.com

Perfect health, vitality, and immortality have been human aspirations since the beginning of civilization. Ancient peoples from all corners of the globe have developed distinct systems for health and healing in an effort to prolong life and maximize wellness. Even today, in our modern American society, scientists and doctors work non-stop researching the human body, searching for ways to diminish suffering and disease. Universally, we all want to live as full and comfortable a life as possible. The trouble is, despite the leaps and bounds that have been made in modern medical research, disease and suffering are still prevalent, and appear to be increasing on a scale inconsistent with our advanced knowledge and medical developments. How can this be? The simple answer to this conundrum lies in the very core of our modern mind. The scientific approach to health lacks the fundamentals of overall well-being, which cannot be achieved with out its three primary roots: body, mind AND Spirit. Without harmony flowing in and between these essential elements of an individual, perfect health is simply not possible. This is precisely why the ancient healing system of Ayurveda has endured the 5,000 plus years of its existence. Within this sacred science there exists a detailed process for complete detoxification and rejuvenation for body, mind and Spirit, opening the door for anyone and everyone to manifest their maximum potential. This process is called Pancha Karma.

Pancha Karma can be broken down into its Sanskrit meaning of “Five Actions.” These five actions refer to the five basic therapies that are utilized during this healing process. The beauty of Ayurveda and Pancha Karma lies within the focus on the individual doshic balance of each individual. According to Sushruta, “The function of pancha karma is to preserve the equilibrium of the doshas, promote lessening of the doshas, pacify aggravated doshas, and eliminate advanced doshas.” (Tiwari, p. 267) Pancha karma can be customized to the needs of any particular individual, however due to its purifying and temporarily depleting nature, there are a few contraindications. These include, but are not limited to, a person who is extremely old or weak, the very young, pregnancy, emaciation, extreme obesity, and severe mental instability. (Tiwari, p. 273) Otherwise, it is extremely safe and beneficial for most individuals. This is due to the flexibility that is inherent to the practice of pancha karma. An approach of reduction (langhana) can be taken in a case of excess dhatu. Alternately, a more gentle approach of palliation can be applied for a patient who needs balancing on a more subtle level. This illuminates the crucial factor of individualized care that makes Ayurvedic health care so universally effective.

There are three phases to prepare and carry the patient through the pancha karma experience. The first phase is known as Purva Karma (“Before Actions”). The goals of pancha karma (elimination of toxins or “ama” and doshic balance) can only be successfully achieved if the body is properly prepared to receive treatment. Generally, an individual is instructed to take at least 7 days to prepare the body and mind for pancha karma. During this period of time the patient must focus primarily on two main preparatory processes: oleation (both internal and external) and diaphoretic sweating. Internal oleation is achieved through the intake of ghee, which can be medicinally infused with herbs if necessary. Oleation is necessary for 5 main reasons: 1) Encouraging the dhatus to release ama 2) Increasing the secretions that enable the dhatus to carry ama to the G.I. track for elimination 3) Lubrication of the dhatus to protect from damage while ama is being removed 4) Pacification of Vata 5) Removal of obstructions in the channels. (Joshi, p. 181-182) The standard dosage for most people requires one teaspoon of ghee taken on the first morning, and a subsequent increase by one teaspoon per day for each following day. For those who are put off by taking their ghee straight, the ghee may be melted in a dipana tea, such as ginger. The efficient digestion of the ghee is crucial during this time, as ghee is an animal fat and can stick to the tissues if not absorbed properly, so it is often advised to take an additional herbal dipana to increase digestive capability within a half hour after taking the ghee. This also reduces any possible nausea that may occur. Other oils may be used if necessary, but according to the Caraka, “ghee is the unctuous substance par-excellence. This is because, over and above the excellence in its unctuous qualities, ghee has a remarkable property to assimilate the properties of other substances when added to it.” (Caraka Samhita, p. 247) External oleation is achieved through daily application and massage of dosha specific oils onto the body. Through external oleation, the skin (the largest organ of the body) absorbs the nutritious oil. It is drawn deep into the layers of the skin, where it can aid in lubrication of dhatus and release of ama. External oleation also has an additional effect of being very calming to the nervous system, and protecting the individual from external vibrations and energies that are best kept at bay. It can be thought of as a sheath from the outside world, a barrier to guard oneself from external stress. The combined efforts of internal and external oleation help the body to absorb unctuous oils from the inside out and the outside in.

Swedena, or therapeutic heat, is the second player in Purva Karma. The part it plays is crucial to the efficacy of purva karma and toxic release. Although the meaning of Swedena implies sweating, it is the dilation of the channels that is truly necessary to complete the objective of oleation. The heavy and sticky nature of ama is countered through heat and mobility. Swedena also helps to activate and mobilize the doshas so that they can swiftly transport the released ama from the tissues to the gastrointestinal tract where they can be eliminated. (Joshi, p. 189-190) It also aids in pacifying Vata and Kapha, reducing stiffness and cold in the body. Similar to the utilization of swedena for disease treatment, “if the season is very cold and if the body of the patient is very strong, strong fomentation is prescribed. If the disease is mild, the season is moderately cold and the body is weak, mild fomentation is prescribed. If all are of moderate nature, then moderate fomentation is prescribed.” (Caraka Samhita, p. 269) A practical method for inducing dilation and sweating is through the use of a steam bath, but even a hot shower in an enclosed space can prove effective for those without access to such specialized methods. It is important during the purva karma phase (particularly Swedena) to maintain hydration through intake of water.

While preparing the body for the main pancha karma therapies, the patient is advised to also reduce the amount of external stimuli on the mind and body. This way the system can focus on removing toxins and repairing damaged tissues and organs. One should generally avoid the daily stress of work and family, keeping the mind free to relax and open. Also, sexual activity should be restricted. Emotionally taxing situations should be avoided, and rest should be increased. Even speech should be kept to a minimum if possible. Stimulation from the media (i.e. television, music, bright lights) should be kept at bay as well. Meditation and quiet contact with nature can benefit a person significantly during this time. The Caraka specifically states that “while under the oleation therapy, one should use hot water, observe bramacarya, one should not sleep during day time, one should avoid physical exercise, loud speech, anger, anxiety, cold and sun, and one should lie down or sit in a place well protected from the wind.” (Caraka Samhita, p. 260)

It is also very important to keep a moderate diet while preparing for pancha karma. The Ayurvedic wholefood kitcheree is wonderful to incorporate, in addition to warm, light foods such as steamed veggies and rice. Any foods that are heavy and difficult to digest are advised against such as sweets, fried foods, and meat and dairy products. Salty, pungent and sour foods should be avoided, as well as fermented foods. Stimulants like alcohol and caffeine should not be taken, and both cold food and drinks which hinder the digestion process. As pancha karma is contraindicated during menses, women should plan their process accordingly. It should be noted that purva karma can take up to a month to complete. For persons with a kapha nature, this can be the case. Usually vata individuals require the shortest amount of time, and pitas are somewhere in the middle (2 weeks or so). (Halpern, p. 484) It is evident that a person is ready to receive pancha karma when the “skin is moist, stool is soft, tongue is coated, and there is little or no stiffness or heaviness in the body.” (Halpern, p.484)

Once proper preparation has been achieved, the 5 actions/therapies of the primary pancha karma process can commence. This middle phase is called pradhan karma, and it is where the focused intent of clearing and eliminating ama occurs. As Ayurvedic physician Sunil Joshi points out, “the body normally uses three routes to eliminate waste products and toxins: the mouth, anus, and pores of the skin. The three doshas act as the vehicle which carries ama either upward, downward, or out through the periphery.” (Joshi, p. 203) The ama which has been loosened through oleation and swedena during purva karma can be accessed by the doshas and carried to the G.I. tract where it can then be eliminated through any of the three main outlets. This leads us to the classic 5 actions of pancha karma.

The first action that encourages the elimination of toxins upward is known as Vamana. Vamana utilizes the upward doshic movement, udana, and eliminates through the mouth. Vamana accesses excess kapha that is located in the upper stomach cavity, and it can essentially be described as induced vomiting. As unpleasant as most people find vomiting to be, the process of Vamana is usually free of discomfort or even nausea. As with all pancha karma therapies, it should be administered under the care and supervision of a certified Ayurvedic practitioner. Different practitioners have slightly differing methods for administering Vamana, but there exists a singular theme and goal to the procedure. The patient is given a kapha aggravating meal the night before Vamana. Right before bed, an herb intended to heat, thin out and lift the contents of the stomach is given to the patient. The following morning, after normal elimination and light oleation and swedena, the patient is given about 1 ½ cups of thin porridge followed by an emetic herbal tea. Licorice tea is very common and effective for inducing vomiting. As much as one gallon of liquid can be consumed, in an effort to fill the stomach completely. Soon the patient will feel the urge to vomit, and vomiting will begin and bouts will last for approximately 30-40 minutes, and then the effects of the stimulants will subside. Sunil Joshi states that, “The patient should vomit until there is a bitter, sour or burning taste in the mouth. This indicates that the stomach is empty and the contents of the small intestine are now being discharged.” After the therapy is complete, the patient is encouraged to rest and should only consume rice water after 4 or 5 hours of allowing the body to rest. The patient will be left feeling light, aware, with improved digestion.

The second procedure utilized in pancha karma is called Nasya. This therapy relieves all three doshas from the neck upward. Its purpose is to cleanse, lubricate, and nourish the nasal passages and sinuses. Most problems related to the sinuses and head can be significantly alleviated through Nasya therapy, such as sinus congestion, colds, allergies, migraine, epilepsy, and even degenerative diseases of the brain like mental retardation and memory loss (Joshi, p. 212). There are several ways to administer Nasya. Herbal juices and extracts, powders, and medicated oils can all be delivered into the nasal passages. A common Nasya treatment uses 4-8 drops of herbalized sesame oil. In preparation for the administration of oil into the nasal passages, the patient is given a face massage with warm oil, stimulating heat into the sinus areas. Fomentation is also incorporated, opening and dilating the passageways in the head. After this is complete, the head is reclined and the oil is dropped into the nostrils, and the patient is instructed to inhale deeply and quickly to encourage the oil upwards into the sinus passages. Soon, the ama will become loosened and dislodged and will flow into the throat or nose. When this occurs, the patient expectorates or blows his nose. Following treatment, the patient should rest and refrain from any stress inducing activities.

Removal of ama and cleansing of the small intestine, liver and gallbladder is achieved through the third therapy of Virechana. This is a purgation treatment and works using the downward movement of Apana vayu to clear excess pitta from the body. Virechana is indicated for all pitta-related disorders including hyperacidity, colitis, eczema and acne. The patient is given a purgative (castor oil, or a combination of dry herbs) in the evening before bed. Depending on the method used, the patient will experience an urge for a bowel movement approximately 4-8 hours after ingesting the purgative. This should last for a relatively short period of time, during which he/she will have 4-8 bowel movements. It is common for the stool to be loose and liquidy. This indicates that pitta dosha has been accessed and is being passed. As this therapy is dehydrating in nature, it is very important to provide the patient with plenty of liquids. Electrolytes are also very beneficial. Digestion may be temporarily agitated or reduced, and so light, easy to digest foods and liquids should be introduced slowly after therapy. The patient should rest for the remainder of the day, and should not undergo any additional therapies. The only contraindications for virechana are pregnancy, menstruation and the very weak.

The colon is addressed through utilization of the next therapy called Basti. Basti is considered perhaps the most important of all of the pancha karma therapies. It is unanimously held by Charaka and many other Ayurvedic scholars that, “while vamana, nasya and virechana together contribute fifty-percent of the benefits of pancha karma, basti by itself, provides the other fifty-percent.” (Joshi, p. 225) Professor R.H. Singh agrees, stating “as a matter of fact, Basti is the most important item among the Samsodhana procedures.” (Singh, p. 120) Basti is mainly performed to remove excess vata and ama from the large intestine, but since the colon is directly linked with all other organs and tissues, it affects all doshas and all dhatus. Essentially, basti is the introduction of medicated liquids into the colon through the rectum. There are two types of basti – a nourishing oil-based formula called Annuvasana, and a cleansing water-based basti called Niruha. These two bastis are administered alternately, beginning and ending with Annuvasana. The liquids should be in the range of 99-100 degrees Farenheight, and it is best if the patient can hold the basti for at least 20-30 minutes, and longer if possible. Administration is generally via a catheter which is inserted into the rectum while the patient is lying on his/her left side. Using a syringe or enema bucket, the liquids are gently pushed, or pulled through gravitational force, into the colon where they can be absorbed. Administration should only take one or two minutes, and when complete, the tube is removed and the patient should continue to lie on his/her left side for an additional ten minutes. It is then a good idea to have the patient lie on his/her back for another ten minutes and then on his/her right side for another ten. This encourages the oil to flow up and over in the direction of the descending colon, maximizing its influence. Bastis can be administered for up to 8 days, and the balance between Niruha and Annuvasana is contingent upon the nature of the imbalance of the client. Both are specific for vata dosha, however, a tonifying or purifying effect results from each individually. Annuvasana is contraindicated when there is excessive ama or kapha, while niruha is contraindicated when a patient is weak. (Halpern, p. 496).

Another type of basti can be administered to women, vaginally, and this is a type of vaginal douching called Uttara basti. Medicated oils or a water decoction can be used to treat disorders such as Candida and vaginitis. This therapy is generally not administered in the West, due to its sensitive nature.

The last karma that is a part of the pancha karma process is that of Raktamokshana, or therapeutic withdrawal of blood. This therapy addresses the rakta dhatu (the blood) and specifically pitta dosha. Toxins are circulated through the body via the blood vessels, and raktamokshana is a highly effective way to quickly purify the blood and remove toxic material from the body. It is a therapy that is particularly restricted in western culture, but this is mainly due to a lack of information, and often, disinformation regarding the procedure. By using leeches or a punctured vein, blood is released from the body, and with it, the toxins that are creating disease. The body is then stimulated to produce new, healthy blood, restoring balance. Certain conditions of pitta dosha like eczema, rashes, chronic itching, enlarged spleen and leukoderma can be alleviated through raktamokshana. Following the procedure, the patient should rest for about an hour, and can then get up and function normally.

The benefits of pancha karma are immeasurable. It is recommended to undergo the process at least once a year to maintain health and keep the doshic dance harmonious. The Charaka quotes, “By the administration of these therapies the vitiated doshas are eliminated from the body, the power of digestion and metabolism restored, mind, intelligence, sense faculties become clear, he gains strength and virility and he is not affected by old age and lives long without any disease.” (Halpern, p. 492) Spring is the best season to undergo pancha karma because of the mild climate and shift in seasons. However, under the right set of circumstances and guidance, pancha karma can be successfully experienced during any season (relative to the nature of the patient and the imbalances, of course). Also, if one follows Vedic Astrology, there can be optimal periods of time to begin therapy relating to the position of the moon. (Halpern, p. 485)

The process of pancha karma can continue for lengths of time of up to two or three months. It is very important to note that there is not one specific length of time or combination of therapies for every individual. Each journey through pancha karma is specific to the patient, customized for his/her condition and current state of health and balance. Similarly, an individual may experience several or many pancha karmas in a lifetime, and each may be different from that last.

When the Ayurvedic practitioner feels that it is time to complete the main pancha karma process, the patient will then enter into the third phase of Praschat Karma. This is the final phase of pancha karma, and its focus is on rejuvenating the body. It is especially important if a reducing pancha karma has been experienced. A patient may be feeling rather depleted or weak, and it is essential to rebuild strength, and re-invigorate the digestive fires so that proper metabolism can be restored. The importance of this phase cannot be overemphasized, since if digestion is not normalized, ama will continue to develop, and immunity from future disease will decrease. A person might actually be in worse condition and end up more dis-eased if pancha karma was administered without proper rejuvenation, than if pancha karma was never experienced at all. Most importantly, the digestive fires must be rekindled. This is achieved through the slow integration of light and easy to digest foods, such as broths, thin gruel, light cooked veggies, and mung dal. Spices intended to increase digestive power should also be incorporated into the diet according to the constitution of the client. Close monitoring of the client after a pancha karma experience is necessary to track the appetite and amount of gas that is present. If appetite is strong and gas isn’t observed, digestion is in good condition and the client can continue to increase his diet. If not, the client must continue with the light diet, until digestion is strong.

Rasayana therapy (tonification) refers to the process of slow integration of foods and management of digestion, but it also places a strong emphasis on the rejuvenation of the mind. Rasayana means, “that which promotes longevity by preventing aging and by making the body young again.” (Halpern, p. 500). Rasayana therapy builds ojas while working specifically with the rakta dhatu (the blood). A patient who has just finished pancha karma will likely feel a little weak, both physically and perhaps emotionally/psychologically. While rekindling digestion, a post-pancha karma patient should definitely be encouraged to rest. Similar to purva karma, patients are advised to keep any stress inducing activities to a minimum. This includes, but is not limited to, work, family, exercise, romantic relations and travel. The system can easily go into overload after experiencing so much down time, and so it is not advised to jump back into one’s busy schedule right away. There are also particular herbs that can be used to facilitate a smooth transition from pancha karma to worldly integration. Some of the best herbs are brahmi and ashwaganda. Both of these herbs build ojas (immunity and strength), and support the stability of the mind.

The process of pancha karma does undeniably place a large percentage of its emphasis on cleansing, clearing, and balancing the individual on a physical level. The therapies discussed and the three stages of pancha karma reflect this. However, it would all be incomplete without addressing the mind and spirit as well. To describe pancha karma while omitting the mental purification and rejuvenation aspects would be an injustice to this ancient healing process. Ayurveda stresses the crucial integration of mind, body and spirit in complete well-being. To achieve this harmonious balance there are a number of therapies and practices that can be utilized both during and post pancha karma. Yoga is a great way to clear the mind and stretch the muscles. Quiet walks in nature, light spiritual reading, calming mantras (such as Om or So Hum), sattvic aroma therapy, meditation, or simple sitting in silence are all wonderful ways to let the mind relax and reach a place of peace. When the mind can quiet down, the body can relax as well, and then maximum benefit can be achieved through pancha karma healing modalities.

Healing the world and all of its inhabitants is no easy or small task. Human beings have been trying to heal themselves and those that they love since day one. It is no accident that Ayurveda has survived and flourished throughout the ages, century after century. Countless people have been healed and brought back into harmony by following the basic principals and guidelines of Ayurveda. The beautiful and flawless way in which this ancient health system encompasses the health of mind, body and spirit is the essence of truth, and its success. It truly is the science of life, and will continue to manifest harmony within those who seek its knowledge for centuries to come.

Bibliography

Caraka. Caraka Samhita, by R.K. Sharma and Bhagwan Dash. Chowkhamba Sanskrit Series Office, 2001

Halpern, Marc. Principals of Ayurvedic Medicine. Dr. Marc Halpern, 2005

Joshi, Sunil V. Ayurveda and Panchakarma. Lotus Press, 1997

Singh, R.H. Pancha Karma Therapy. Chowkhamba Sanskrit Series Office, 2002

Tiwari, Maya. Secrets of Healing. Lotus Press, 1995

If you’ve been feeling like there’s just no light at the end of this energy crisis tunnel, take a look at this article expressing the good news about the decarbonization trend… -T.G.N.

Briar Patch
Congratulations to our local Food Co-op in Grass Valley, California!

“We’re proud to be the only local store to receive this honor from Greenpeace,” said Jeff Molsberry, BriarPatch Meat Manager. “Shoppers can buy seafood here knowing that it is less harmful to the oceans’ health.”

BriarPatch received an eight out of ten in its sustainability standards, based on both wild-caught and farmed seafood’s. No store in California scored higher than an eight. Whole Foods Market received a five, Wal-Mart and Safeway received threes, Costco a two, and Trader Joe’s received one out of ten points.

Michael Pollan Food Solution Proposal To Obama

If you don’t know about Michael Pollan (author of The Omnivore’s Dilemma and In Defense of Food, An Eater’s Manifesto), it’s time to be introduced. A leader in the sustainable food movement (yes, it’s a movement), Michael has written an in-depth and thought provoking proposal to the President of the United States outlining a much needed re-organization of the way we grow, process and obtain our food. Bravo, Michael for your bold ideas and courageous efforts to bring our nation back to health! -T.G.N

Like a familiar friend returning for an anticipated and special visit, it is upon us – the inevitable re-emergence of Spring. It has been a long and arduous transition for many of us, and not just in regards to the wacky winter weather. The stress and instability of the economy, demands in the workplace, increased stress at home… the list could go on and on. This physical and mental stress accumulates during the Winter months, a time when our bodies are meant to rest, repair and rejuvenate for the upcoming year. If you’re like most people, you may find yourself feeling quite drained and exhausted from the demands of the previous year, not to mention the holidays… When is there time to re-boot for the new year? Are we truly meant to “power through,” meeting this year’s challenges with a body and mind that is heavy and sluggish with last year’s weight?

The traditional Indian system of medicine known as Ayurveda has very clear wisdom to share with our weary souls. As we observe the changing seasons happening around us, so too are similar changes occurring within us simultaneously. Just as the trees lose their leaves and send their energy down into their roots, our energy is meant to go within, into a hibernation of sorts. The months ending one year and beginning a new one is a time for rest and rejuvenation. Only then can we truly function at an optimum level.

The seasonal changes happening in the environment in which we live create a kind of reflection within our systems. Ayurveda teaches us that it is in these peak seasonal transition times that our bodies are also best suited and supported to eliminate toxins, purify and rejuvenate our bodies. The energy is simply more available to assist the body during these natural processes. A healthy body will naturally do its part to harmonize and balance itself through the annual cycles. However, as we age our bodies often become more challenged with the natural re-balancing. Offering our body the tools it needs to cleanse and rejuvenate becomes more important as we progress in age.

The R.O.I (return on investment) on personal health investment is abundant. Deciding to dedicate time and capital towards building and maintaining a healthy body will not only add years to your life, but it will increase the quality and joy of those years. And, it’s not just you who reaps the rewards! Those around you, friends, family and associates will benefit from a happier, healthier you. Over 5,000 years of evidence through Ayurveda proves this to be true. Take the time to cleanse your body of the toxins and buildup of last year (and probably many years prior). Give your body the opportunity to operate at its highest potential.

The Ayurvedic cleansing process is called Pancha Karma, and offers a gentle and thorough detoxification of the entire system, beginning with the G.I. tract. In the United States a routine Pancha Karma cleanse can last anywhere from 7-30 days. With the guidance of trained Ayurvedic practitioners, clients receive daily oil massage, shirodhara (warm oil poured over the third eye, a nervous system balancing treatment), therapeutic purgation and therapeutic herbal sweats. All of these treatments, in addition to consuming a mono-diet of kitchari, encourage toxins that are stuck in the tissues of the body to release and be expelled. Clients feel renewed, refreshed and healthier than ever after experiencing Pancha Karma. Unlike many fad cleanses of the day, Pancha Karma is tried and true, derived from the ancient wisdom of the Vedas.

We cannot change the economy or control the market overnight and we might have little control over our workload and environment at the office. The ups and downs of life will continue to come our way, and nothing is certain except change. What we DO have control over is how well we prepare ourselves both mentally and physically. If we are bound up and congested, if our channels are blocked, what good will we be when we are met with a challenge? A congested body reflects a congested mind, and vice versa. Ayurveda advises us to take the time during the change of seasons to cleanse our bodies so that we are well prepared to take life on.

Why Blue Sage Ayurveda?

Blue Sage Ayurveda offers Pancha Karma at our healing Sanctuary by employing an ancient method we call “immersion.” The Sanctuary is a clean, well appointed healing space set amidst a beautiful natural environment in the Sierra Foothills of Northern California. Within the immersion style of Pancha Karma all aspects of the process are managed by a Pancha Karma Specialist. All information and support are provided to assist you throughout the entire process. Within this private environment of total immersion you receive the full benefits of yoga, meditation and Ayurvedic body therapies. We accomplish this by ensuring that each of our practitioners are well trained in the proper administration of Pancha Karma therapies and by providing an environment that directs your process inward. It is important to reduce everyday sensory input and distractions while cleansing and purifying the body, mind and spirit. It is our intention to offer this ancient healing tradition in its highest form.

www.bluesage-ayurveda.com – 1.888.878.5222 – info@bluesage-ayurvda.com

We are very excited to announce the launch of this new section of our website. Our intention is to inform, connect and inspire our readers! Who isn’t tired of all the global BAD news these days that gets flung at us from all directions – the newspapers, the news broadcasts, most every aspect of the media, etc. Constantly taking in such negativity is harmful to our psyches and, consequently, our physical health. Join us in promoting Positivity – be an active part of our inspiring journey by adding your comments and stories on our blog share with us some GOOD news that is going on in your community, or in your personal life. The more GOOD news we can share, the better! Yes, even the stories about the kitten rescued by the kindly fireman! No act of kindness is too small or insignificant to warm the hearts of our fellow mankind. Tragic events are a reality, but we will do our best to share with you the inspiration and creativity that such times bring forth and how the human condition is both painful and beautiful in all its manifestations. Now is the time for all of us to share our beauty, that silver lining within each one of our hearts!

Blue Sage Ayurveda is pleased to announce the launch of our new and improved website! We have been working hard the last few months to create a more interactive and informative website, and we invite you to take a look and check it out. We have added new sections brimming with more information about Ayurveda, including more graphics, and an interactive blog!

We are also very excited to introduce The GOOD News, a special section dedicated to uplifting your spirits and enlightening your mind! Now, more than ever, the call for GOOD news is loud and clear. We’ve been overwhelmingly bombarded with “news” that brings us down, constructing a worldview that is negative, perilous and depressing. This is so damaging! So, we have decided to take the news “bull” by the horns and bring you a much needed dose of positivity. As we all know, mind and body are connected and therefore a positive mind and outlook will organize the energy in our body in a positive and healing way. There is so much good happening all over the world – lets discover and celebrate it! Our new blog allows you to log on and share the Good News happening in your life as well.

Lastly, we would like to remind you that the beauty of Spring is upon us, and this is the perfect time to begin planning your Spring Pancha Karma. With investments being what they are these days, the safest and best R.O.I will be the investment you make in your health! We look forward to working with you here at Blue Sage Sanctuary.

Blessings to you,
The Blue Sage Ayurveda Team