(Ayurveda’s true goal: health in service of spiritual liberation)
The highest goal of Āyurveda has never been immortality in the physical sense, but spiritual immortality in the form of enlightenment. Hence, the goal of Āyurveda has always been to keep people healthy, while they pursue their more important spiritual goals.
There are two “selves” in most Vedic literature. There is “Self,” usually spelled with a capital “S,” which signifies the higher self, or that part of us which is always connected to the Divine or the greater whole and that emanates our highest virtues. Then there is “self,” usually spelled with a lower case “s,” which signifies our lower self, or that part of us which is ego based and disconnected from a sense of wholeness.
(The three causes of disease: sensory misuse, intellectual crime, and arising toxins)
The Three Causes of Disease Outlined in the Caraka Saṃhitā The unwholesome conjunction of the senses with the objects of their affection Having forgotten its true nature as spirit, mankind understands itself to exist only as its senses, its body and its mind. With this understanding of self, the meaning of life becomes the simple pursuit of pleasure.
Prajñaparādha: Intellectual blasphemy, the failure of the intellect or crimes against wisdom Our intellect is constantly being used to make decisions. We base our decisions on what we have learned, infer and intuit to be true. When we listen deeply inside of ourselves, we find that we know how to act in ways that would bring us toward health and peace of mind. Yet, we often do not follow what we know to be true.
Hālahala: This is the poison that comes up first as the ocean is churned. It is important to realize that it is normal to have negativity arise as the ocean is churned. Negativity is a toxin that comes from the stress of churning. The toxin is managed when it is turned over to a higher power. In the story, Śiva represents that aspect of our higher nature that destroys negativity.
Mohinī: Mohinī represents our ultimate desire for the highest pleasure. The ego is compelled to follow that desire. Eventually, it is that same desire that leads a person toward Divine awareness. Mohinī (desire) betrays the demons (ego). This symbolizes how our desire for pleasure will eventually lead us to seek the pleasure of Divine awareness and the bliss that comes with it. This occurs
(Liberation, samadhi, and the dissolution of individual karma)
In order for the soul to become liberated, there must develop an indifference to the fruits of saṃyama. The aspirant must overcome any sense of joy or pride in attaining such a state of being. (Book III, sūtra L – LI). In the last moments before liberation, the de-evolution of the individual creation occurs. All karma, having been transcended, and the guṇas (the qualities of Prakṛti), being free of the soul’s lure, Puruṣa and Prakṛti return to their unmanifested state. (Book IV, sūtras XXX – XXXIV) There are two types of samādhi. One is samprajñāta samādhi. This is a lower but still highly advanced state of consciousness in which a person retains individual awareness while realizing the oneness of all existence. The second is asamprajñāta samādhi. This is a state of consciousness in which there is complete absorption with the Divine and no individual awareness remains. Asamprajñāta is the highest state of consciousness as the observer has disappeared.
Haṭha Yoga Rāja Yoga, having been articulated by Patañjali, was then expanded upon by later teachers. Out of these teachings came the Haṭha Yoga Pradipika. This is also known as the Yoga of Light or Kuṇḍalinī Yoga.
(Karma, ego, and the illusion of separation)
Why do we continue to generate karma? The simple answer is that each ego (ahaṅkāra) is interested in pursuing pleasure and avoiding pain and suffering. Each time a person takes an action for these purposes, karma is generated. However, the deeper reason can be explained by understanding Sāṅkhya philosophy. In Sāṅkhya, we see that each individual has the experience of separation. Ahaṅkāra, bound to ātmān, believes that it is a separate and limited entity. Being separate, each ego, fearing its own death, takes actions to protect itself and everything it identifies with. The key concept here is “my.” The ego causes us to take care of “my body,” “my ideas,” “my family,” “my country,” and “my planet.” This is called “selfishness.” Any action in service to “I,” “me” or “my” creates karma. In other words, every selfish action reinforces our experience of separation!
Guidelines for Healthy Eating The Story of What Happened When The Humans Disrespected The Plants The story is told that God placed the plants and vegetables on the planet for the animals to consume. The dharma of the plants is to support animal life. The plants do not mind this, as it is their dharma. The selfless fulfillment of their dharma will lead them closer to enlightenment.
(Sacred eating: food sadhana and cooking as meditation)
Hence, when food is taken, people are connecting themselves to everything that ever was, everything that is and everything that will be. In doing so, the past, present and future become one. When food is consumed with respect, food is able to join with a person in a healthy way. When it is not, even wholesome food becomes toxic as āma is produced. It is better to consume poor quality food properly than high quality food improperly. The body will extract more prāṇa (life energy) and produce less āma from consuming low quality food properly than from high quality food taken improperly. Indeed, it is better to take fast food properly than healthy, home made food improperly. Still, it is better to take healthy, homemade food properly! Sādhana is the process of making an action sacred. Food sādhana is the action of making the consumption of food sacred. This process begins with preparing the fields for receiving the seed. It continues with the proper nurturing of that seed followed by proper harvesting of the growth. This is followed by proper storage and transportation to the grocery. When selected by a person, sādhana requires first an awareness that the food contains spirit that requires respect. This is followed by the proper preparation of the food and finally by proper consumption.
The food is the point of focus and cooking becomes a form of meditation. With single pointed focus, awareness of the spirit within the food and absorption in the process of preparing food to nurture others (or self), the one preparing the food is filled with the spirit of Annapūrṇa, the Goddess of Food. Absorbed in God, the cook is filled with love and love is an important ingredient in the preparation of all food.
The mind should not be distracted by thoughts and emotions of events past or those yet to come. Hence meditation prior to eating is ideal. In the absence of prolonged meditation, a blessing or chant prior to eating focuses the mind and acknowledges the spirit of the food. Upon eating, it is important to stay focused and to not become distracted. Many of the specific rules or guidelines focus on what not to do, as these actions lead to distraction.
(Rules for undistracted, mindful consumption)
Food Should be Eaten Without Distraction According to the Caraka Saṃhitā, “One should not talk or laugh or be unmindful while taking food. One taking food while talking, laughing or with detracted mind, subjects himself to the same trouble as the one eating too hurriedly. So one should not talk, laugh, or be unmindful while taking food.” It is important to stay focused when eating. Engaging in talk, television and reading removes the mind’s focus from the food. When the mind is distracted, food is not chewed properly and emotions that disturb digestion enter the mind.
Mixing Food of Opposing Qualities Āyurveda teaches that food of opposing qualities should not be mixed together. A common example given is the mixing together of ghee and honey. In equal proportions this is stated to cause death.
As a general rule, going to bed by 10 pm is suggested for all constititions. This is a general standard. It is best to go to bed even earlier in the winter.